Hot News

Foto Dugem Nikita Willy Hot

2011-05-28T16:02:00.000-07:00

Nikita Willy (born Nikita Purnama Willy; November 29, 1994) is definitely an Indonesian actress and pop singer. Willy began her job inside the amusement globe Indonesia since the age of seven decades by soap operas Moon Stars. Artist bloody of Minangkabau has because grow to be recognized publicly, when the dime novel role inside the soap opera with Evan Sanders. Furthermore, she also started out to spread towards the globe of drag votes.

Yahoo! MyBlogLog to be discontinued - A Scam Email ?

2011-02-27T05:26:00.001-08:00

This is a scam email. Why? Let me quickly summarize what I have observed in this scam email that indicate it is a scam email.Yahoo! MyBlogLog to be discontinued

1. Email did not have the Yahoo! official logo

2. Source of this email is not convincing!!
From: Yahoo! "one.yahoo-email.com>"Yahoo! MyBlogLog to be discontinued

3. The link redirect you to other web page, that is, "http://yahoo-email.com/a/hBNZmRnBs19FXB8XEGCNshZL4WB/mybloglog7" instead of what is shown "https://billing.yahoo.com", and "http://yahoo-email.com/a/hBNZmRnBs19FXB8XEGCNshZL4WB/mybloglog2" instead of the real help page of Yahoo!.

4. If you go and Google the website of "http://yahoo-email.com", you will find nothing. In other words, even Google does not want to index this website, do you think you can trust this website?

For those you receive the similar email, do ignore it and just report to Yahoo!. For the sake of display, I purposely remove the re-directly from this scam email to avoid my reader to be re-direct to those scam website unconsciously. The content of this email is shown below:Yahoo! MyBlogLog to be discontinued

Mark Feehily trending in the UK & Worldwide

2011-02-16T08:47:00.000-08:00

Westlife singer Mark Feehily has paid tribute to Stephen Gately for helping him find the courage to come out.

Gately, who died in October, came out in 1999 during his time with Boyzone. He was the first boyband member to announce he was gay.

Feehily announced he was with Kevin McDaid in 2005 after seven years of hiding his sexuality in the public eye. The couple are still together.

He said: “Stephen was extremely brave. He was the first member of a boyband to come out, and, in hindsight, it helped me and probably lots of other gay lads to understand their sexuality and come out.

“Every time a celebrity who is admired by millions of people comes out, it’s one more blow to any negative stereotype out there.”

In an interview with the Sun this week, Feehily said being in the closet was a “dark” time for him.

Lovers To Spend Less This Valentine's Day

2011-02-11T04:01:00.001-08:00

By Mark Davidson

Women expect lavish gifts Valentine could be set up for disappointment if 2010 is used as a gauge, new research shows.

The information compiled by market research firm Kantar's World Panel GiftTrak showed that men gifts purchased 25 per cent less in 2010 than in 2009, and experts believe that this trend will continue in 2011.

The survey showed that just over 11 million Valentine's gifts were purchased last year, up 16 percent year over year.

Alex Seron, Consumer Insight Director Kantar GiftTrak World Panel, said: "The fact that Valentine's Day fell on a Sunday last year certainly contributed to the decrease in the purchase of gifts, because more than one partner may be ready for is like breakfast in bed, instead of, or to take advantage of supermarket offers a meal.

"Retailers have to be optimistic about this year's Valentine's Day falls on Monday. However, the prospects are not rosy for all retailers as people continue to want to spend less of their loved ones this year.

"When buying gifts, we find that the flowers, candy and jewelry are traditionally popular Valentine's Day present for women and sales of these donations are amplified in the standby mode until 14 February. For men, gifts may include clothing, confectionery and toiletries. "

Kantar says supermarkets continue to enter the romance market, increasing its stake to 42 percent last year. And in this campaign today, the spirit of the Cooperative has released a special marketing Valentine television for customers to buy your special meal for two.

What is a Caliphate ? The Definition

2011-02-11T03:59:00.000-08:00

Caliphate (kal-fit `IFAT), the domination of Islam;

Caliph (kal 'If'), the leading spiritual and temporal leader of the Islamic state. In principle, Islam is theocratic: when Muhammad died, a [caliph. Arabic] = successor has been chosen to rule in his place. The caliph had temporal and spiritual power, but was not permitted prophetic power, which was reserved for Muhammad. Caliph could not exercise its authority on religious doctrine. The first Caliph Abu Bakr was. He was replaced by Omar, Othman and Ali. Sunni Muslims recognize these first four or Rashidun (rightly guided), caliphs. Shiites, however, recognize Ali as the first caliph. After the death of Ali, Muawiya became caliph and founded the Umayyad dynasty (661-750), mainly by force of arms. The capital was Damascus. In 750 the Abbasid family, descendants of the Prophet's uncle, led a coalition that defeated (749-50), the Umayyad family. The Abbasid dynasty (749-1258) is sometimes called the caliphate of Baghdad.

RIP brian jacques

2011-02-11T03:55:00.001-08:00

Brian Jacques, author of the famous Redwall series of books has just ended. Some of you may have fans, others may not know the name at all, and I recommend you take a copy and give it a shot.

Redwall is one of the first books I took a little child, and the first set of books I've read all of my life. E 'Redwall was the first I've got my interest in fantasy and literature, and it would be the advantages, which eventually lead me down the MTG.

In a roundabout way, Brian Jacques has made me much of who I am today.

So tonight, I drink to his memory, and I hope all fans can take a break and pay their respects.

http://www.bbc.co.uk/news/uk-england...yside-12380763

__________________

"Good and Evil at the same level." I said by way of explanation.

He replied, somewhat confused "But ... surely there must be another six ..."

"And seven other people, yes, but I'm not that good or bad, at the request of any of the final trio. Whenever I can change my nickname in one way or another you can expect something great ... or something terrible."

2011 superbowl schedule kickoff time

2011-02-11T03:53:00.000-08:00

Hey, did you hear about this Super Bowl XLV? It happens today. And because we know you're curious about the TV and any other information that today's Packers-Steelers Super Bowl Showdown 2011 - things again, like the ads of Super Bowl and the Super Bowl for the first time - We produce for you. (And yes, we remember to talk about the halftime show, Super Bowl, the Puppy Bowl.) 2011 superbowl schedule kickoff time

kickoff: 6:29 Eastern, but you can safely turn on any TV in the U.S. right now and find a pre-game coverage.

Line: At this time, the Packers are favored by three points.

TV: FOX. This is the sixth largest broadcast network in the Super Bowl.

Ad: Kia, Volkswagen and many advertisers are involved. Follow the ads and see them all again the story of Super Bowl ads in a stream.

Radio and television: Joe Buck will play-by-play, and Troy Aikman will do the color commentary.

Location: Cowboys Stadium in Arlington, Texas. new cathedral football Jerry Jones will try to break records to attend a football game, and leave you speechless absolutely beautiful high-definition screen on the field.

The teams: Pittsburgh Steelers, the AFC Champions will play their eighth Super Bowl, while the NFC champion Green Bay Packers play in their fifth.

Injury report: Pittsburgh will miss the Pro Bowl center Mike Pouncey, while the Packers' injuries were mostly early in the season-enders.

Halftime Show: The Black Eyed Peas occur, and Usher, said online and Slash. Or you can watch the Puppy Bowl on Animal Planet!

National Anthem: Christina Aguilera will belt out.

Notable names: Take a deep breath: Ben Roethlisberger, Aaron Rodgers, Troy Polamalu, James Harrison, Clay Matthews, Charles Woodson, Mike Tomlin, Hines Ward, Donald Driver, Mike Wallace ... Want more?

For more information: Check out the rest of the updates StoryStream before the game. Visit our Super Bowl XLV in the features section, coverage of Texas, and more.

Black Eyed Peas And Their Super Bowl Halftime Show

2011-02-11T03:51:00.000-08:00

Black Eyed Peas And Their Super Bowl Halftime Show

Huge Blowout show, which is typically the Super Bowl halftime show was a great production, many fans expect. This year's headliner, The Black Eyed Peas have done most of the time in a complex pattern is seen for some time.

The fourth trial pop superstar went straight from the future, and underpin the extremely busy period to be more than what the eye can detect. The stage was shaped in the form of high-end headphone producer Dr. Dre Beats by Dre. After ascending to heaven in what looked like mini flying saucers, the points black and silver dress crossed all his hits, opening with the great success of 2009 "I Got A Feeling."

The next came "Boom Boom Pow" and a luminous flux of dancers dressed and tidy joined the crew and they have remained fairly moderate save up to Fergie, who was much stronger than the guys. Treats its time for all that she could surprise guest guitarist Slash joined the altercation appears in his signature top hat, but this time, his trademark was dragging brush and futuristic. Slash Fergie met one time in the gallery before the second surprise guest Usher came out to perform his hit "OMG" for the pleasure of the game of pigskin.

After going through some of their hits, including their latest single, "Time (Dirty Bit)," the crew is back to cutting opening fire before leaving fog, laser lights and glory.

2011 Super Bowl Commercials: Eminem, Chrysler May Have Budding Relationship

2011-02-11T03:49:00.001-08:00

The Chrysler 200 Super Bowl commercial was an unmitigated success on Sunday in its one and only showing. Now, though, Chrysler is looking to capitalize on the success, bringing in Eminem, star of the commercial, for a meeting to discuss future options. Eminem made a brief appearance in the commercial, though his music was a big part, yet stole the show, with much of the buzz centered on the rapper on Sunday and Monday.

The Detroit Free Press reported the meeting, set to take place on Thursday.

The Detroit Bureau, an automotive industry news Web site, is reporting that Chrysler’s top brand executive and Eminem will meet today and might discuss the possibility of additional commercials in the future.

Eminem was the surprise celebrity star of Chrysler’s well-received two-minute Super Bowl commercial for the Chrysler brand and its Chrysler 200 sedan.

The Super Bowl commercial was a one-shot deal, with the ad only airing during the game and never again. Chrysler, however, had already planned to use Eminem’s music in future commercials, but all that could change. Instead, the Detroit rapper could be making cameos after his successful venture into the commercial foray with Chrysler during the Super Bowl.

It works for both Chrysler and Eminem, who each stand to benefit from a business relationship. Eminem was a big part of Chrysler’s success during the Super Bowl, and is also in line to receive a nice paycheck should he parlay that success into a longer-term deal.

As you can see, a successful Super Bowl commercial can have an affect long after the game ends and buzz dies down for both stars of the commercials and the companies themselves. Those ad dollars can pay off quickly when a commercial hits the big-time, which plenty did this past weekend.

Christina Aguilera And Lady Gaga In Final Grammy Poll Showdown

2011-02-11T03:47:00.000-08:00

Christina Aguilera And Lady Gaga In Final Grammy Poll Showdown

The 53rd Grammy Awards are almost here, but the list of Grammy performers continues to grow. As if Eminem is aware that his lead in carrying out the survey at the Grammy Awards Most Wanted was slippery, news came down today that Dr. Dre made Slim Shady would join on stage for a show (probably only right path "I need a doctor"). And just because they apparently do not have enough stories already in the record, Bob Dylan was also added to the lineup of the night (he will play with Mumford & Sons and Avett Brothers in what is presented as a "tribute to acoustic music , "which probably hints of folk, country and bluegrass).

As for the vote for the most anticipated performance is Grammy, Christina Aguilera (and the rest of the women participating in the tribute to Aretha Franklin) took control of the whole affair. Despite a good decent start, Lady Gaga, Eminem were assigned to head Aguilera, Jennifer Hudson and company. But there is still time to support your favorite, that voting is open until Friday morning (11 February). The winner will be announced on Saturday (12 February), just in time to allow the actual performance takes place on Sunday (13 February). Slim Shady army - now with a big gun named Dr. Dre - the top of the pyramid? Do the little monsters send Lady Gaga at number one? Aguilera and finish strong in the mockery of security? Continue to vote below and stay tuned for more Grammy news!

Winter storm snowballs airlines

2011-02-02T09:19:00.000-08:00

Airlines canceled thousands of flights for a second day and started collecting as a historic snowstorm pushed through the Midwest and Northeast on Wednesday.

For many travelers, that meant packing patience and wait for conditions to improve.

"It 's been horrible," said Shannen Park, which was en route to Minneapolis-St. Paul, Minnesota, when he got stuck in O'Hare airport in Chicago. It 'been there for two days.

"People treat me like [I'm] the homeless. There was a guy who gave me food ... I slept again, but I did not really sleep. It's not nice."

Wei Min Zhang traveled to China in Knoxville, Tennessee, when bad weather interrupted his trip to O'Hare. I wanted to find a hotel room, but there were no vacancies. He tried to sleep on the seats in the baggage hall.

"I hope I can leave today, but [there is] nothing I can do about it," he said.

Travelers can sit at the airport for a little longer.

O'Hare International - where more than 19 inches of snow fell this day - should have little or no flight operations Wednesday, said Gregg Cunningham, a spokesman for the Chicago Department of Aviation. More than 2,200 flights were canceled.

Egypt crisis: Anti-government demonstrators fear bloodbath after dark

2011-02-02T09:16:00.001-08:00

[Update 7 p.m. Cairo, noon ET] The army is not deliberately allowing the violence to continue, Egypt's finance minister says, it's been ordered not to hurt anyone.

[Update 6:55 p.m. Cairo, 11:55 a.m. ET] Numerous gasoline bombs were hurled on a street alongside Tahrir Square, starting small fires that were put out by military water cannon:

[Update 6:15 p.m. Cairo, 11:15 a.m. ET] A CNN journalist in Alexandria said pro-Mubarak demonstrators in Sidi Jaber Square left after a rally near the railway station, leaving only anti-Mubarak demonstrators still camping there. Journalists saw a small pro-Mubarak crowd demonstrating near Saad Zaghloul plaza with banners that said, "Yes, yes Mubarak" and "Where is the media to hear our voice?"

[Update 6:03 p.m. Cairo, 11:03 a.m. ET] CNN iReporter farahk8 sent in photos from among the Tahrir Square crowd during Tuesday's demonstrations. See them here.

[Update 5:56 p.m. Cairo, 10:56 a.m. ET] Video of the chaos in Tahrir Square from street level:

[Update 5:50 p.m. Cairo, 10:50 p.m. ET] CNN's Ivan Watson says opposition demonstrators inside Tahrir Square are surrounded by pro-Mubarak groups and fear a bloodbath after nightfall.

CNN's Ben Wedeman tweeted: "The only way out of Tahrir is thru army lines to the right of the mosque next to the Mogamaa." (The Mogamaa is a building that houses the Interior Ministry.) "People in Tahrir square begging Obama to intervene. They are terrified a bloodbath is about to occur."

[Update 5:35 p.m. Cairo, 10:35 a.m. ET] As darkness falls on Cairo, some faithful Muslims fall to their knees for evening prayers. Small fires from gasoline bombs, also known as Molotov cocktails, are quickly extinguished near the Egyptian Museum.

[Update 5:32 p.m. Cairo, 10:32 a.m. ET] CNN's Ben Wedeman, who was roughed up near Tahrir Square, tweeted: "I was not injured. Harassed? Yes. Appears the pro-government "demonstrators" have been given instructions to target press."

[Update 5:25 p.m. Cairo, 10:25 a.m. ET] CNN's Ivan Watson describes clashes taking place in front of the Egyptian Museum, home of Egypt's most precious antiquities, and how the military has been staying on the sidelines. Meanwhile, demonstrators dig up bricks from a construction site to use as weapons.

[Update 5:16 p.m. Cairo, 10:16 a.m. ET] White House spokesman Robert Gibbs told CNN, "We continue to watch the events very closely, and it underscores that the transition needs to begin now." Pressed on whether the administration is pulling further away from President Hosni Mubarak, Gibbs would only say that President Obama and other officials have made clear in recent days there needs to be "real change" in Egypt.

U.S. State Department spokesman P.J. Crowley tweeted: "We are concerned about detentions and attacks on news media in #Egypt. The civil society that Egypt wants to build includes a free press."

[Update 5:05 p.m. Cairo, 10:05 a.m. ET] Here is a video summary of the day's events in Egypt so far.

[Update 4:59 p.m. Cairo, 9:59 a.m. ET] CNN iReporter Marianamin is an American living in a suburb an hour north of Cairo. She says her friends and neighbors "don't know who they want in, but they just know they want Mubarak out. ... Their thinking is he had 30 years to make changes. Even though he's done a lot of good for business ... for a lot of average Egyptians, he's just let them down." See marianamin's photo and description of her experience.

[Update 4:50 p.m. Cairo, 9:50 p.m.] Anderson Cooper witnessed a huge crowd of Mubarak supporters surge across a no-man's land dividing them from the anti-Mubarak crowd and overturn a military vehicle on the street as a huge roar went up. A large cloud of smoke arose at the east entrance to Tahrir Square, Anderson said.

[Update 4:38 p.m. Cairo, 9:38 a.m. ET] Tear gas was fired near the entrance to Cairo's Tahrir Square on Wednesday, according to CNN journalists who are there.

According to the latest information obtained by the United States, the Egyptian government wants to use police to quell the demonstrations in the capital, a senior U.S. official said. "That may be why you do not see the Army reacting," the official said.

The source also said that, at this point, the violence is largely limited to central Cairo and has not spread to other parts of the country. The official said the major issue for the United States is to try to achieve some measure of stability in Egypt.

[Update 4:30 p.m. Cairo, 9:30 a.m. ET] Here is some of the top video from the past hour in Egypt. Check back each hour for the latest video.

CNN's Ivan Watson describes the rapidly changing scene:

Men on horseback charge into Tahrir Square:

Protesters bloodied in clashes:

Crowd turns violent

CNN's Ben Wedeman sees "utter chaos":

[Update 4:23 p.m. Cairo, 9:23 a.m. ET] Some members of the Egyptian Army were believed to be entering Tahrir Square. Military vehicles were separating pro- and anti-Mubarak demonstrators, and several gasoline bombs had been tossed, CNN's Anderson Cooper said.

The sound of gunfire was heard in Tahrir Square, CNN's Fred Pleitgen said on Twitter. The square has been surrounded by pro-Mubarak demonstrators who have blocked in anti-government demonstrators and others at the site, CNN's Ben Wedeman said.

[Update 3:58 p.m. Cairo, 8:58 a.m. ET] The United States believes that the Egyptian police are returning to the streets in Cairo and will be the first responders to the violence that has erupted, rather than the Egyptian army, a senior U.S. official with direct knowledge of the unfolding situation in Egypt told CNN Wednesday. "We are seeing preliminary indications the police are coming back in," the official said, stressing that the situation remains highly volatile and uncertain.

[Update 3:51 p.m. Cairo, 8:51 a.m. ET] Men with rocks in their hands lined a metal wall and pounded out a rhythm. CNN's Ivan Watson said this appeared to be a show of support for rock-throwers on the front lines as pro- and anti-Mubarak sides faced off. Injured men were carried to a makeshift clinic on Tahrir Square.

CNN's Ben Wedeman said he overheard a panicked army officer say the situation was out of control and there was nothing the army could do to restore order.

[Update 3:42 p.m. Cairo, 8:42 a.m. ET] CNN's Anderson Cooper said he and his production crew were attacked by pro-Mubarak demonstrators earlier Wednesday. The attackers pushed and shoved the CNN crew and punched them in the head, he said, but no one was seriously hurt.

[Update 3:36 p.m. Cairo, 8:36 a.m. ET] A crew of men were seen on video using tools to break up pavement near Tahrir Square, while others carried loads of rocks, presumably to be thrown at the opposing demonstrators. It wasn't known which side they supported.

[Update 3:17 p.m. Cairo, 8:17 a.m. ET] As hundreds of men lined up to kneel and pray in the street, a crowd less than 100 feet away could be seen surrounding and beating a man.

[Update 2:58 p.m. Cairo, 7:58 a.m. ET] Men on horseback and camels charged into the crowd at Cairo's Tahrir Square, some of them lashing people on the ground with whips. Several were pulled off their animals and beaten, and the others retreated. CNN's Ivan Watson said the horseback riders came from the pro-Mubarak side of the demonstration.

[Update 2:49 p.m. Cairo, 7:49 a.m. ET] The stone-throwing and fighting at Tahrir Square have suddenly stopped and people are hugging and chanting "We are one," CNN's Ivan Watson reports from his vantage point.

[Update 2:46 p.m. Cairo, 7:46 a.m. ET] CNN's Amir Ahmed said he has seen people with blood flowing from their heads after being injured by rocks. The clashes appear to be spreading to streets near the square, he said.

[Update 2:32 p.m. Cairo, 7:32 ET] Demonstrators for and against President Hosni Mubarak are throwing rocks at each other on Tahrir Square, CNN's Ben Wedeman reports. Police are absent from the square and military personnel are hanging back, he says.

[Update 2:19 p.m. Cairo, 7:19 a.m. ET] Competing rallies were being held Wednesday in Alexandria, Egypt, with several thousand people protesting against President Hosni Mubarak and a few hundred others supporting him, CNN Correspondent Nic Robertson reported.

In Cairo, Mubarak supporters broke through a barricade that had separated them from anti-government protesters in Tahrir Square. The military surrounded the square but there was nothing between the two sides to keep them apart.

[Update 12:37 p.m. Wednesday in Cairo, 5:37 a.m. ET Wednesday]The U.S. State Department "ordered departure" evacuation starts Wednesday with chartered planes planned to start flying out nonemergency personnel, their relatives and any American citizens who wish to evacuate.

Internet access is back in at least parts of Egypt, CNN has confirmed

[Update 11:51 a.m. Wednesday in Cairo, 4:51 a.m. ET Wednesday] The Egyptian defense ministry on Wednesday urged the youth to go back home, saying "your message is received ... your demands became known."

"And we are here and awake to protect the country for you," a spokesman for the ministry said in a television broadcast. "Not by power but by the love to Egypt ... it is time to go back to normal life."

[Update 11:28 a.m. Wednesday in Cairo, 4:28 a.m. ET Wednesday] Yemeni President Ali Abdullah Saleh said Wednesday he will not run for president nor hand over power to his son once his term ends in 2013. "No extension, no inheritance," he told parliament.

In recent weeks, thousands have taken to the streets in Yemen demanding the the kind of change that Egypt wants. Saleh has been in office for 32 years.

[Update 9:19 a.m. Wednesday in Cairo, 2:19 a.m. ET Wednesday] Shortly after sunrise Wednesday, Cairo's Tahrir Square was already packed with demonstrators - including families staying in tents with children.

Some demonstrators chanted in favor of Mubarak early Wednesday, calling the press "traitors" and "agents."

Australian Prime Minister Julia Gillard said the government would provide an emergency flight for Australians affected by the unrest in Egypt. The flight will depart Cairo on Wednesday, according to a statement from her
office.

British carrier BMI says it has organized an extra flight to help British nationals get back to the United Kingdom from Egypt.

The British Foreign Office is sending a charter flight to Cairo on Wednesday to fly back British citizens with no other way to get home, the office said.

Egypt's national airline, EgyptAir, canceled flights until 10 a.m. Wednesday (3 a.m. ET), according to state television.

Greece has sent military aircraft to evacuate 215 Greeks from Egypt, the official Athens News Agency said.

Egypt Crisis: The Transition To Start Now, "said The Spokesman For Obama

2011-02-02T07:27:00.001-08:00

White House spokesman Robert Gibbs told CNN: "We continue to watch events very closely, and he stresses that the transition must start now." Pressed if the authorities take further by President Hosni Mubarak Gibbs will only say that Obama and other officials have emphasized in recent days, it must be "real change" in Egypt.

Spokesperson of U.S. State Department, PJ Crowley Twitter: "We are concerned about the arrests and attacks against media in Egypt # new civil society that Egypt wants to build includes the freedom of the press .."

[Updated 17:05 Cairo 10:05 ET] This is a video summary of the day's events in Egypt until now.

Christina Milian fala sobre o beijo que deu ao Justin à MTV

2011-01-20T11:46:00.000-08:00

MTV Shows

Why you need a fashion school?

2011-01-20T11:44:00.001-08:00

Fashion is where the money is. The public has grown so obsessed with Hollywood which encourages the fashion industry to evolve on its profitable growth. Immediate popularity is handy if you have the right combination of all (say choice of impeller, choice of fashion ideas and creative sense of fashion and the like).

However, the fashion industry is difficult to penetrate. Must be equipped with the knowledge and the influences that could provide the maximum exposure that you need to deliver your creations in the industry. But still, most of everything that is controlled by your brilliance in design that would give Centre stage.

Your talents might be there. It is an innate property that cannot be stolen from you. Is at your own discretion however to let the talent to transform passion. But the talent and skills are not sufficient. You must undergo formal instructions to refine those special features and directed specifically to become the best of your car.

This is the basic principle because the fashion schools exist and continue to serve the budding artists. They provide guidance and training to lead the artist to reach with his creations. While the online fashion schools are harvested reputation in the fashion industry, this still does not deny the fact that the hands-on training and face-to-face instruction cannot be equalled even for the best deals online degree.

Since you are considering entering a fashion school, expect you to be sufficiently informed about the basics of fashion design and basic design awareness. However, this is not an implication that the student has to produce quality ramp creations initially. Instead, it is expected that highlight the brilliance in simple designs and create concepts that can be modeled on the works of some great fashion designers or, better yet, drawings of its concepts.

Remember that fashion designers, only the first name in the industry when they produced something really creative that can meet the current fashion sense, although the originality and the sense of distinction from other fashion trends.

You may not be having this nature for the moment. But the thing is, a more efficient fashion school could bring out the brilliance in you and your creations. Initially, you can produce concepts of rubbish, but this would be fixed with good learning that you have acquired from a formal school.

Some people may argue that, even without proper education, an artist can create fashion trends that will be embraced by the public. Yes, that might be true. But remember that there are too few individuals who have made the fashion scene with the littlest formal study. In addition, trends in fashion change. Now what might have been true before cant be exactly true. A formal statement may update is the latest trends and analysis of the latest styles that have recreated the industry.

A school of fashion, as higher education will help you find your niche. You could have creative ideas lurking in your mind, but these ideas are turned into sliding nothing if not properly addressed.

Moreover, the experiences of school teachers would be fashion handed down on you. In this way, are less likely to fall into the same pitfalls that have arisen from themselves.

Sabias que...

2011-01-20T11:44:00.000-08:00

1. O Justin odeia espargos.
2. Quando o Justin, ainda não era conhecido e tinha acabado de tocar na sua cidade Natal para ganhar dinheiro encontrou um pequeno bilhete onde estava o nome e o número de telemóvel de rapariga.
3. Uma vez o Justin viu uma aranha no seu camarim, e saiu de lá aos gritos e foi ter com o seu guarda-costas.
4. A irmã do Justin, Jazmyn começou a chorar uma semana depois de não ver o Justin, por este estar em turné.
5. O Justin à Jazmyn de a miúda mais bonita do mundo.
6. O Usher diz que o Justin ressona um pouco.
7. Ele gosta de combinar as roupas normais com a roupa interior.
8. O Justin diz que não gosta do seu nariz.
9. Quando o Justin era pequeno ele dizia que queria um elefante como animal de estimação.
10. Numa entrevista perguntaram ao Justin se sairia com uma rapariga com 13 anos e ele respondeu que sim e que poderiam ser com Romeu e Julieta.
11. O Justin chorou quando Michael Jackson morreu e quando o seu irmão Jaxon nasceu.
12. O Justin costuma morder o lábio quando vê uma rapariga bonita.

Justin nos Globos de Ouro/ Famosos a falar dele

2011-01-20T11:41:00.000-08:00

Movie Trailers - Movies Blog

Why is repeating the same old fashion school?

2011-01-20T11:40:00.000-08:00

Fashion has certainly come a long way. Clothes these days have become a great combination of aesthetics and function. You may think as such because of the progress that we have maid in the clothing sector, it would not look back at our past. As a matter of fact, as usual, has a way to deny what everyone thinks. Today, we all see a resurgence of fashion popular styles of the past. It seems that the old-school fashion is back.

First of all, what is the old school of fashion? Well, it is fashion from 1970s-1980s. Old school fashion is being led by teenagers and young adults aware of fashion today. Old school fashion is not determined only by clothes. Old school is evident in fashion accessories, hairstyles, and even in the attitude of young people today. However, the question is why? Because it is fashionable to old school return?

There are a number of reasons why people are bringing back the old school of fashion. First of all, the charm of the past has started with the television. You realize that people who are bringing back the old school of fashion are the ones who grew up watching replicas of these shows as happy days? We are also the same generation who love watching that TV show based on the past as Show that 70.

Come to think of it, we are exposed so very trendy old-school in other media. Think of movies: there are those who have enjoyed watching the movies of old shows as Starsky and Hutch, Charlie's Angels and other films that have been resurrected from death camp TV old to the new life of cinema.

Well, i mean certainly brought the fashion revival of old school. It was the spark that created the fire. The question, however, is what powers the flames? The truth is that people like the old school of fashion. It looks good and helps you to reconnect with a past that was not as complicated as the world today. The reason why the old school of fashion is constantly gaining in popularity is the fact that, once it has been reintroduced in society, people found that they really liked it.

Old school fashion is also very popular due to the fact that there is just something that is so sexy. Old school fashion is designed to show the beauty of the human body. Fitted shirts and pants, cool models and drawings, these are trademarks of the past which have no real young.

Another reason, why people think that the old-school fashion is so cool is the fact that, combined with today's technology, comfortable fabrics, designs of old-school can be quite informal and yet at the same time.

So why is old-school fashion return? Well, some people would see as a metaphor for us trying to retrieve a past that never really belonged to us. It can also be a metaphor for trying to extract the best out of the past. You see, when the old-school fashion was brought into this century, we have never really brought all the bad memories with it. Old school fashion could be a great example of recapture the past good or bad could be a metaphor for selective amnesia. You decide.

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KH. Kosim Nurseha (Guru diRadio)

2011-01-20T11:30:00.000-08:00

   "Saya Harus Hati-hati"



   Sebagian orang mungkin mengira bahwa kedekatan KH Kosim Nurseha dengan
   keluarga Presiden Soeharto menjadikan bapak empat anak ini
   berpenampilan wah: rumahnya yang mewah dengan pagar tinggi plus
   penjagaaan ketat, di dalamnya sejumlah pembantu yang sibuk
   melayaninya, dan selalu naik kendaran mewah. Ceramahnya hanya pada
   kalangan gedongan dan para petinggi negara dengan 'tarif' yang tinggi.
   Sementara untuk bertemu dengannya harus melalui prosedur yang ketat.

   Namun kesan itu hilang ketika Sahid mengunjungi kediaman kiai asal
   Tegal yang terletak diperkampungan di kawasan Cibubur Jakarta Selatan
   itu. Rumah itu sederhana, dengan pagar teralis yang catnya sudah mulai
   mengelupas karena terpanggang panasnya sinar matahari. Sementara
   bagian dalam terlihat langit-langit mulai rusak dan sebagian
   dindingnya retak karena tua.

   Bagian ruang tamunya nyaris tanpa hiasan kecuali beberapa buku,
   kaligrafi dari kuningan, beberapa cindera mata dari majlis taklim dan
   foto Kosim bersalaman dengan Pak Harto. Untuk mencapai rumah itu harus
   melewati jalan sempit yang hanya bisa dilalui kendaraan dengan satu
   arah. "Bapak senang tinggal di sini karena ini hasil keringatnya
   sendiri," kata Drs M. Mudhofar Hasan, salah satu sekretaris
   pribadinya. Rumah dinas yang ada di kompleks Angkatan Darat Cijantung
   tidak ditempatinya.

   Ditemui di rumahnya pada Sabtu pagi pertengahan bulan ini, Kosim
   menyambut Sahid dengan mengenakan sarung. Sementara dua tamu yang lain
   lebih dulu datang menjemputnya untuk acara ceramah nikah di rumah
   Sekwilda Bekasi. "Kalau di rumah memang biasanya begini, gaya santri,"
   katanya menyambut.

   Kepada kedua tamunya Kosim berpesan, dirinya sangat tidak suka kalau
   ada orang yang meminta ceramah lantas menitipkan uang muka, porsekot,
   down payment, uang jasa baik atau apapun namanya. Soal bisa atau
   tidak, tidak tergantung pada siapa yang mengundangnya. "Di gang sempit
   sekalipun akan saya datangi, kalau ada waktu," ujarnya.

   Kosim sering diundang pengajian ke sejumlah kampung terpencil Jakarta,
   dijemput dengan kendaraan yang sederhana, tanpa AC. Bagi orang
   berpostur subur seperti Kosim, hal itu tentu agak mengganggu, karena
   akan menggerahkan. Meski sebuah Baby Benz nongkrong di garasinya, ia
   sering memilih pergi bersama para penjemputnya. "Saya merasa bahagia
   karena mereka melakukannya dengan ikhlas tanpa pamrih," katanya lebih
   lanjut.

   Kosim Nurseha yang lahir 12 Juli 1936 selama ini memang dikenal
   sebagai salah satu pembimbing ruhani keluarga Pak Harto. Perannya
   dalam mengantarkan keluarga Presiden semakin dekat dengan Islam telah
   diketahui banyak orang. Misalnya bersama KH. Mashuri Syahid, dialah
   yang membuatkan tuntunan praktis pemahaman dan pengamalan ajaran
   Islam, baik dalam bidang aqidah, syariah maupun akhlak.

   Perkenalan dengan keluarga Cendana bermula dari sebuah ceramahnya di
   TMII (Taman Mini Indonesia Indah) di tahun 1980-an. Materi ceramahnya
   tentang silarraturahim ternyata sangat menyentuh Ibu Tien Soeharto
   waktu itu, bahkan beliaunya sempat terkagum-kagum dengan humor yang
   dilontarkan Kosim. Ketika Kosim mengakhiri ceramahnya, buru- buru
   ajudan Presiden lari ke podium menyampaikan keinginan Ibu Tien agar
   Kosim ceramah lagi. "Baru pertama kali saya diminta nambah ceramah,"
   ceritanya mengenang. Sejak itu Kosim yang sudah bertugas di Disbintal
   AD akrab dengan keluarga Pak Harto. Apalagi dengan pengajian yang
   diadakan keluarga Presiden dua kali sebulan.

   Pesan ceramahnya mudah ditangkap masyarakat, bahkan diselingi dengan
   humor segar, tapi jauh dari pesan porno, dan tidak berkurang bobot
   keilmiahannya. Menurutnya, itu karena bahasa yang digunakan adalah
   bahasa kopral. "Kalau bahasa kopral, jendralnya pasti ngerti. Tapi
   kalau pakai bahasa jenderal kopralnya bisa nggak paham," katanya
   setengah bercanda.

   Sejak masih mudanya putera dari keluarga Mohammad Nurseha ini dikenal
   sebagai mubaligh yang sangat piawai. Keterampilanya berceramah
   didapatkan sejak mengaji di surau. Setelah pelajaran mengaji biasanya
   diadakan latihan pidato di antara sesama santri di bawah bimbingan
   sang ustadz. "Saya mendapatkan pelajaran asal mau nyapu surau,"
   katanya.

   Ketika aktif di Pelajar Islam Indonesia (PII) dan Pemuda Muhammadiyah
   tahun 1950-an Kosim sering menghimpun warga untuk pengajian. Tujuanya
   untuk melawan PKI. Itu dilaksanakan tidak kurang dari tujuh tahun
   lamanya, dari kota sampai ke pelosok. Untuk itu Kosim harus menumpang
   truk karena tidak ada biaya. Hasilnya luar biasa, "Sampai-sampai
   mereka yang punya anakpun masuk menjadi PII, padahal PII kan
   organisasi pelajar. Nggak apa-apa, asal tidak anggota PKI," tuturnya
   sambil tertawa.

   Cara itu membuat nama Kosim Nurseha semakin terkenal di berbagai
   kelompok pengajian. Ia juga mengajarkan bela diri. Kegiatan ini
   semakin mendapat sambutan masyarakat di Ambarawa. Namun kebencian dari
   orang-orang PKI semakin menggila. Sampai suatu ketika orang-orang PKI
   tidak sabar, mereka mendatangi penginapan Kosim untuk membunuhnya.
   "Meski saya pintar bela diri, saya akan mati malam itu. Jadi umur saya
   sekarang ini cuma sambungan," katanya dengan keharuan.

   Selain dikenal sebagai mubaligh Kosim juga dikenal sebagai
   olahragawan. Olahraga favoritnya bela diri dan renang. Hoby olahraga
   inilah yang nantinya mengantarkan dia jadi staf Rohis (Kerohanian
   Islam) AD yang namanya sekarang Disbintal AD. Karena sering latihan
   volly dengan tentara akhirnya mereka kenal dekat dengan Kosim, apalagi
   kegiatan pengajian Kosim sudah dikenal di mana-mana. Tahun 1960 Kosim
   diangkat oleh Syarbini dan ditetapkan langsung oleh KSAD Jenderal
   Achmad Yani. Karir Disbintal itu ia tunaikan hingga sekarang.

   Sabtu pagi pertengahan bulan lalu ketika janjian untuk wawancara kedua
   --dua hari sebelumnya bincang-bincang dilakukan di Radio Kayumanis
   Jakarta-- Kosim sudah ditunggu penjemputnya. Akhirnya wawancara
   dilakukan di mobil Sahid yang meluncur ke Bekasi, dilanjutkan ke Rumah
   Sakit Islam Jakarta Pondok Kopi untuk tabligh akbar, kemudian dalam
   perjalanan pulang ke Cibubur. Wawancara baru berakhir menjelang
   maghrib setelah menghabiskan nasi goreng kambing, air mineral sebotol,
   es strup, lemet singkong, dan kopi. Berikut petikannya.

   Anda kelihatan begitu marah soal uang panjar tadi?

   Marah sih tidak, saya hanya ingin mengingatkan cara begitu tidak
   mendidik. Kalau saya mau terima uang atau model begituan, kacau.
   Pernah datang orang Malaysia ke sini bawa uang segebok. Uang itu mau
   diberikan kepada saya asal bisa bertemu dengan Mas Bambang atau Mbak
   Tutut. Saya tidak mau.

   Adapun kalau selesai pengajian saya diberi HR, saya terima. Kalau saya
   tolak mungkin malah salah. Orang akan mengira, mentang-mentang Kosim
   dekat orang gede, sekarang diundang orang kecil yang kasih duit
   sedikit, tidak mau terima. Dalam suatu pengajian saya pernah dikasih
   HR Rp 10.000,- rupiah, saya terima dengan penuh syukur dan langsung
   saya belikan bensin, Insya Allah perjalanan saya selamat. Jangankan
   dikasih duit, melihat ibu-ibu setua itu mau ngaji saja, senangnya luar
   biasa. Kalau tidak diterima mereka bisa sakit hati, lantas tidak mau
   ngaji. Saya yang salah.

   Sering begitu?

   Tidak perlu bilang sering atau tidak. Yang penting bagi saya syiar
   makin semarak dan orang makin nikmat beragama. Kalau saya pengajian di
   mushalla yang belum jadi dan harus meninggalkan uang semen, akan saya
   lakukan. Bahkan sering saya harus carikan uang tambahan puluhan juta.
   Untung saya punya teman-teman seperti Mas Ponco (Ponco Sutowo, red)
   dan Bu Ponco. (Sahid juga menyaksi- kan dalam pengajian di RSIJ Pondok
   Kopi, Kosim memimpin hadirin untuk menyumbang pembangunan rumah
   sakit).

   Tapi kalau ada pejabat atau pengusaha yang mengundang saya, lantas
   saya harus tanda tangan untuk menerima HR, itu hal wajar sebagai
   penghargaan mereka pada saya. Yang peting tidak ada istighlal,
   dipaksa-paksakan. Mereka begitu karena mampu, dan menganggarkan,
   sementara duitnya ada.

   Apa yang Anda rasakan setelah menjadi pembimbing ruhani keluarga
   Presiden?

   Pembimbing ruhani keluarga Presiden bukan hanya saya. Terhadap posisi
   saya sekarang saya harus hati-hati, ada yang senang dan ada yang
   tidak. Misalnya, "Baru begitu sudah disebut kiai, ulama kondang dan
   lain-lain. Kiai kok seperti kintel (kodok, red)," begitu komentar
   orang. Jadi saya harus hati-hati. Wong ketika ada kiai yang disebut
   sebagai da'i sejuta ummat saja ada yang tidak senang. Saya mau disebut
   apa saja terserah. Janganlah saya disebut kiai, cukup Pak Kosim saja.

   Sebenarnya saya juga ingin sekali mendengarkan ceramah orang lain.
   Karena itu saya sering meminta anak buah menggantikan tugas saya
   ceramah. Kalau sudah begitu biasanya saya ke pinggiran kota, untuk
   mendengarkan khutbah dari kiai-kiai tua, bahkan saya sampai meneteskan
   air mata karena mereka orang-orang yang ikhlas. Saya biasanya melepas
   songkok dan kacamata kemudian duduk di deretan belakang. Sebab songkok
   dan kacamata menjadi trade merk saya.

   Keberadaan Anda sebagai kiai dan orang dekat keluarga Presiden sering
   dikaitkan dengan penampilan Anda, misalnya mobil Mercy, hand phone dan
   lainnya. Bagaimana komentar Anda?

   Saya ndak naik mercy juga ndak apa-apa Mas. Buktinya sekarang mau ikut
   mobil Anda, bahkan sambil sarapan. Saya juga sering dijemput dengan
   kendaraan biasa, saya malah senang karena mereka melakukan dengan
   ikhlas. Adapun mobil mercy itu pemberian dari anak angkat saya (H.
   Bambang Kotjo Sumpeno, red), dasarnya kasih sayang. Tidak ada hubungan
   kerja apa-apa.

   Mereka begitu karena tidak ingin melihat saya kecapekan di jalan,
   padahal saya sering pergi. Mercy saya yang dulu juga atas pemberian
   orang yang simpati pada saya, Pak Is Anwar, kepala suku Minang di
   Jakarta, Baby Benz 1987. Hubungan kerja apa saya dengan beliau? Ndak
   ada, Pak Is merasa bersimpati pada saya. Nah, mobil itu sekarang
   diganti dengan mobil dari anak angkat saya itu. Yang lama dipakai anak
   saya yang bontot.

   Anda makan cuma dengan tahu dan tempe?

   (Kosim tidak sempat sarapan di rumah, sambil wawancara di mobil ia
   menyantap sarapan paginya). Usia saya sudah kepala enam, saya harus
   menjaga dari hal-hal yang menimbulkan penyakit agar saya tetap
   bermanfaat untuk ummat. Setiap pagi biasanya saya jalan kaki, seminggu
   sekali renang. Tapi ini nggak, karena pagi-pagi sudah Anda jemput.
   Apalagi saya tadi malam pulang setengah dua belas dari rumah Pak
   Somala Wiria (Mantan Direktur BNI 46, red) untuk pengajian. Saya
   nyetir sendiri, karena sopir saya yang dari Mabes kakinya bengkak kena
   asam urat. Alhamdulillah saya masih kuat bawa mobil sendiri. Tiap
   Jum'at malam ada pengajian di rumah beliau.

   Ketika menghadiri pemakaman Bu Tien di Ndalem Kalitan, orang bilang,
   "Pak Kosim kalau berdiri kok cepat sekali, padahal badannya besar."
   Itu karena saya rajin olahraga. Kalau sepi atau malam saya masih
   sering mengulang jurus-jurus lama. Semasa di SGO saya belajar bela
   diri. Di Pemuda Muhammadiyah saya mengajar pencak silat.

   Ketika berlangsung pemakaman Bu Tien, Anda memperkenalkan tahlilan
   Sunan Kalijaga. Bagaiaman ceritanya?

   Tahlilan berasal dari kata hallala, yuhallilu, tahlilan artinya
   membaca, laa ilaha illallah. Tidak ada orang yang melarang bertahlil.
   Tentang tahlilan Sunan Kalijaga itu saya dapatkan ketika duduk di
   bangku Sekolah Guru Atas (SGA) tahun 1953. Saya belajar bahasa Jawa,
   yang mengajar adalah Bendoro Raden Mas Ki Rono Tjitrosantjoko, murid
   kesayangan keluarga Prof. Dr. Ki Purbatjaraka. Beliau ahli bahasa
   Jawa, Kawi, Sanskerta, Prancis, Jerman, hampir semua bahasa beliau
   bisa, apalagi Inggris dan Belanda. Begitu sayangnya kepada saya,
   beliau memanggil saya dengan 'Mas Nurseha'. Beliau bilang, "Wonten
   buku sae, monggo panjenengan waos." (Ini ada buku bagus, silakan
   dibaca, red.) Beliau tahu saya Islamnya kuat, karena dulu menjadi
   musuhnya PKI dan senang baca buku apa saja. Pak Rono tahu kalau saya
   sering didaulat teman sekelas untuk mengajar ketika guru tidak ada.
   Karena itu beliau kasih saya buku tentang Sunan Kalijaga, yang isinya
   tentang proses peng-Islaman tanah Jawa oleh Sunan Kalijaga.

   Lantas bagaimana?

    Di dalam buku itu disebutkan, kalau ada orang kumpul, Kanjeng Sunang
   Kalijaga biasanya membacakan kalimat-kalimat yang mengantar orang
   semakin dekat kepada Tuhan. Apalagi kalau orang sedang kesusahan, saat
   sensitivitas kepada Tuhan tinggi seklai. Karena itu dibacakanlah
   tahlil dan istighfar, seperti yang saya sampaikan di Ndalem Kalitan
   tempo hari. (Kosim lantas melantunkan bacaan tahlil itu, red.)

   Bahkan dalam buku itu dimuat pesan-pesan Kanjeng Sunan Kalijaga: orang
   jangan takut mati, tapi juga jangan takut hidup, sebab hidup merupakan
   bekal orang mati. Kanjeng Sunan Kalijaga juga menyusun tembang Kinanti
   (Kosim lantas melantunkan lagunya juga). "Ono tangis, layung-layung,
   tangise wong wedi mati, gedongono, kuncenono. Moso wurungo wong mati.
   Yo podo-podo suyung. Laa ilaha illallahu." Begitu lafalnya. (Ada
   tangis penuh rasa takut, tangis orang yang takut mati. Sekalipun di
   dalam gedung yang dikunci, tak bakal terhindar. Mari semua prihatin,
   ibunya sakit, mari semua prihatin dengan kalimat laa ilaha illallahu,
   red).

   Karena Anda menghadapi tradisi adat Jawa yang masih kental, maka cara
   Sunan Kalijaga masih relevan, begitu?

   Betapapun tradisi Jawa itu masih ada, jangan sampai dibabat. Sebab
   nanti malah banyak musuh, kan tidak menguntungkan, tapi juga jangan
   larut. Maka jalan tengahnya seperti yang dilakukan Sunan Kalijaga
   tadi. Kalau ada orang yang mati ingatkan yang hadir kepada Allah. Yang
   mati tetap akan membawa amalnya sendiri. Nah, tahlil yang kita baca
   itu untuk yang hidup.

   Nyatanya ada seorang menteri yang bilang, "Pak Kosim, saya yang hidup
   saja pingin mati, apalagi beliau yang wafat, apa ndak tenang," nangis
   dia. Tapi saya bilang, "Jangan ingin mati dulu, periode tugasnya belum
   selesai." Pak Fuad Hasan yang ada di sebelah saya mencolek saya,
   "Dasar dari dulu juga begitu." Pak Fuad memang suka berkelakar dengan
   saya.

   Acara yang berlangsung di kediaman Pak Harto mungkin akan ditiru
   masyarakat, mengingat budaya paternalistik kita sangat kuat?

   Tidak ada yang melarang orang membaca tahlil. Anda lihat yang
   diucapkan pada acara tahlilan kemarin kan berbeda dengan biasanya,
   bacaannya mudah diikuti orang umum. Lagi pula tidak ada bacaan
   macam-macam. Apa orang Muhammadiyah akan melarang tahlilan begini? Pak
   AR sendiri pernah diundang mimpin tahlilan di Kauman Semarang, beliau
   datang. Yang dibaca ya bacaan biasa seperti tadi. Tidak ada yang
   ribut-ribut. Yang penting akhlak pembawanya.

   Kalau tradisi peringatan 7 hari, 40 hari, 100 hari bagaimana
   menerangkannya?

   Itu memang usul saya. Apakah kita akan membiarkan Pak Harto dalam
   kesedihan dan kesendirian. Beliau bukan Ketua RT Mas, beliau tumpuan
   ratusan juta rakyat. Kalau pikirannya sedang blank lantas ada orang
   yang memanfaatkan, yang rugi siapa? Ini yang kita jaga sejak awal.
   Lantas kita adakan khataman Qur'an, ada dari PTIQ. Setidak-tidaknya
   dengan bacaan al- Qur'an orang jadi lain. Daripada baca mocopat.
   Alhamdulillah beliau sudah dapat menunaikan tugasnya kembali.

   Saya juga minta kepada putra-putranya untuk selalu menemani beliua
   ngobrol di ruang tamu, misalnya. Kalau kelihatan sudah capek baru
   dipersilakan tidur. Dengan demikian beliau tidak menyesal punya anak
   cucu seperti mereka. Dan putra-putranyapun senang.

   Bagaimana peran Ibu Tien dalam tugas Pak Harto?

   Terus-terang saya tidak tahu persis, tapi yang jelas Bu Tien sangat
   memperhatikan apa yang dikerjakan Pak Harto, jangan sampai salah,
   apalagi salah fatal. Bu Tien sangat memperhatikan kepentingan ummat.
   Beliau merasakan penderitaan rakyat karena beliau adalah istri
   pejuang. Beliau juga sering melakukan hal-hal yang bermanfaat untuk
   ummat. Seperti apa sih dulu ributnya pembangunan Taman Mini Indonesia
   Indah, sekarang semua orang merasa membutuhkan. Demikian juga
   museumnya sekarang orang merasa senang, bahkan ada museum
   Baitul-Qur'an.

   Apa yang menarik bagi Anda tentang Bu Tien dan keluarganya?

   Beliau-beliau itu orang yang sabar. Dari dulu selalu mengajarkan
   putra-putrinya untuk mengaji. Tapi ada saja fitnah yang muncul,
   misalnya dikatakan Bu Tien itu Katolik, apalagi setelah beliau
   mendapat hadiah rosario dari Paus, geger seperti apa waktu itu. Tapi
   kalau orang dikasih tahu bahwa Bu Tien itu Islam, shalat, komentar
   yang datang malah sebaliknya. "Iya wong dia (Kosim, red) itu antheknya
   Cendana." Begitu.

   Jadi meninggalnya Bu Tien sangat besar pengaruhnya pada Pak Harto?

   Ya mesti toh Mas. Beliau bukan sekadar istri tapi juga teman dalam
   menyelesaikan masalah baik sebagai pribadi, panglima, sampai jadi
   presiden. Itu istri, garwo: sigarane nyowo (separoh dari nyawa, red.)
   Rasulullah saja ketika ditinggal mati anaknya Ibrahim, menangis. Maka
   dimandikannya Ibrahim di pangkuannya. Sampai Umar setengah mencela,
   "Nabi, ditinggal mati anaknya saja kok menangis." "Ya Umar, ini adalah
   air mata rahmat." Tahun kematian Khadijah disebut aamul huzni, tahun
   duka cita. Ini Nabi. Apalagi Pak Harto, menusia biasa.

   Apa implikasi meninggalnya Bu Tien?

   Saya tidak tahu. Tapi menurut Amien Rais kan ada dua kelompok yang
   tidak senang dengan Pak Harto. Pertama, mereka yang dulu menikmati
   hasil pembangunan tapi sekarang tidak ikut tampil. Kedua, kelompok
   yang kebelet melihat suksesi. Tapi Amien Rais mensinyalir dua-duanya
   tidak akan terjadi. Persoalan di PDI, NU, LBH, MA saya lihat bukan
   masalah besar. Tapi kalau ABRI sudah pecah, maka negara dan rakyat
   dalam bahaya besar.

   Anda lihat apakah perpecahan itu memang ada?

   Ada gejala rakyat mulai berani kepada ABRI. Dulu PKI kan begitu.
   Ketika ABRI mulai takut lantas diperalat PKI, sekarang orang
   memperalat oknum ABRI dengan uang ataupun politik.

   Apakah ketertarikan keluarga Cendana pada ceramah Anda karena ada
   kecocokan dalam materi ceramah dalam idiom-idiom Jawa?

   Ya, mungkin juga, saya tidak berani mengatakan begitu. Tapi saya rasa,
   meskipun sama-sama Jawa tapi kalau perilakunya menjengkelkan, siapa
   sudi. Saya rasa karena kebutuhan fitrahnya terpenuhi. Sejak itu
   kemudian putera-putri beliau diminta memanggil saya, "Mbok ya jangan
   cari duit terus." Begitulah kira-kira beliau.

   Bagaimana perasaan Anda ketika pertama kali mendapat tawaran dari
   utusan Bu Tien?

   Berat, sungguh berat! Saya minta waktu dua minggu untuk konsultasi
   dengan ulama dan orang-orang yang mengabdi di Setneg serta para orang
   tua yang pernah mengabdi di Cendana. Mereka semua bilang, "Kamu akan
   bisa." Maka bismillah tugas itu saya tunaikan. Alhamdulillah Pak Harto
   akhirnya berkenan menunaikan ibadah hajji.

   Anda dan KH. Mashuri Syahid MA disebut sebagai orang yang membuat
   tuntunan pemahaman dan pengamalan Islam pada keluarga Pak Harto,
   bagaimana ceritanya?

   Jangan disebut semua seakan-akan dari saya. Pak Harto itu kan
   backgroundnya Muhammadiyah, putra-putrinya sejak kecil sudah mengaji.
   Guru ngajinya ada yang sudah wafat, dan ada yang masih hidup. Cuma
   kemudian agak terputus. Lalu mulai lagi setelah ada kita-kita ini.

   Bimbingan apa yang pertama kali Anda berikan kepada putra- putri
   Presiden?

   Ya akhlak to Mas, dengan contoh-contoh. Pertama kali yang dilihat
   orang adalah akhlaknya. Dan itu dimulai dari yang ngajar dulu.

   Ketika membandingkan Islam dengan Pancasila, Anda mengatakan Islam
   lebih tinggi. Sebagai orang yang dekat dengan Presiden, bagaimana Anda
   bisa mengatakannya tanpa beban?

   Lho, saya malah heran, mengapa orang lain kok risi mengatakan itu.
   Semua jelas, Pancasila itu ra'yu, hasil kesepakatan manusia, yang
   kebenarannya tergantung pada kesepakatan manusia. Sedang Islam itu
   wahyu yang tidak terbatas dimensi ruang dan waktu.

   Apakah tidak takut mengurangi penghargaan kepada Pancasila yang selama
   ini dianggap agung?

   Pancasila memang agung, selama masih dibenarkan manusia. Tapi kalau
   kesepakatannya itu tidak ada, ya tidak lagi. Kalau PKI yang yang
   berkuasa misalnya, Pancasila jadi salah. Tapi karena Pancasila tidak
   bertentangan dengan Islam, maka Islam mendukung Pancasila. Bahwa kita
   menempatkan Islam lebih tinggi, memang harus begitu. Saya dulu kan
   lulusaan terbaik nomor tiga BP 7, Mas. Mestinya nomor satu, tapi
   karena alasan politis jadi nomor tiga, yang nomor satu Iwan Jaya Azis.
   Tapi di Hankam saya lulusan nomor satu, ha..., ha..., ha...

   Sebagian orang berpendapat ulama yang dekat penguasa itu jelek, malah
   ada hadits yang menyebutkan sebagai pencuri agama.

   Hadits itu konteksnya untuk ulama yang mencari muka pada penguasa yang
   jelek. Tapi nyatanya kan ada penguasa alim, misalnya Umar bin Abdul
   Azis, Umar bin Khaththab. Tapi kalau ada umara yang baik dan ulamanya
   berniat baik, maka yang datang adalah rahmat Allah. Ada juga umaranya
   jelek, tapi kalau ulamanya ikhlas sampai akhirnya umaranya menjadi
   baik, ini juga rahmat. Tapi tetap ada ulama yang berhati iri dan
   dengki, kok tidak saya yang dekat dengan beliau, saya kan lebih...

   Bagaimana kalau ada ulama yang aibnya dibuka melalui media massa?

   Bukan hanya ulama, terhadap aib siapa saja, Islam mengajarkan untuk
   menutupi. Eh, ini malah jadi bahan bisnis informasi. Saya tidak
   membela siapapun, tetapi berpihak pada yang benar. Ada cara yang lebih
   baik. Lihatlah ummat lain, mereka tidak ribut-ribut, padahal skandal
   begitu kan ada. Tapi mereka tidak gembar-gembor.

   Mungkin maksudnya agar yang bersangkutan insyaf dan mencegah
   berkembang kemaksiatan.

   Dia memang salah. Tapi kalau dia dipanggil kemudian diberikan nasehat
   baik-baik, kenapa sih. Ini malah jadi ajang bisnis. Bayangkan kalau
   yang diungkap itu aib anak perempuan, atau saudara Anda, bagaimana
   rasanya. Saya tidak membela siapapun. Sebelum munculnya kasus itu,
   saya pernah peringatkan yang bersangkutan, "Hati-hati banyak yang
   tidak senang Anda. Anda masih muda tapi sudah tenar, mobilnya
   ganti-ganti BMW, Pajero, mental belum siap. Kemarin mobilmu sudah
   ditembak orang." Jangankan begitu, misalnya Anda pitheten (cacat
   dipipi, red), kemudian di depan orang banyak saya bilang, "He! Kamu
   kok pitheten," meskipun itu benar, obyektif, tapi tidak normatif. Anda
   mungkin bilang, "Pak Kosim belum pernah digolok ya?" Tapi kalau
   bilang, "Mas saya punya dokter ahli bedah plastik, kita ke sana yuk."
   Tanpa bilang pitheten, Anda ngerti maksud saya dan mungkin lebih
   mengena.

   Bercampurnya nilai Jawa dan Islam mestinya hanya pada masa transisi,
   tapi sekarang malah semakin berkembang.

   Segalanya mesti melalui proses. Kita harus menghitung matematika
   psikologis, sosiologis, dan matematika antropologis. Yang namanya
   aqiqah misalnya, dulu merupakan tradisi jahiliyah, tapi oleh Nabi
   di-Islamkan, malah jadi syariat. Bagaimana Kanjeng Sunan Kalijaga
   memvisualkan nasehat dan doa-doa pada acara per- kawinan misalnya.
   'Gapura' yang berasal dari 'ghafura' mendidik agar undangan mendoakan
   dan memintakan ampunan pengantin. 'Padi' menasehatkan agar sang
   penganten jangan sampai kekurangan pangan. 'Gedang' (pisang, red);
   digeget padang, menasehatkan agar rejeki yang didapatkan jangan
   langsung dihabiskan, tapi sebagian dita- bung. 'Cengkir' kencenge
   pikir, memperingatkan akan kematangan berpikir pada kedua pihak, sebab
   berkeluarga bukan peristiwa sesaat. 'Tebu' mantepe kalbu, mantapnya
   hati, sebab sekarang masih ganteng dan ayu, tapi nanti jadi
   kakek-nenek keriput. Lantas semua itu tidak ada artinya sebelum adanya
   'janur kuning'. Janur berasal dari Nur artinya cahaya, kuning
   maksudnya Ning artinya bening.

   Jadi simbol-simbol itu masih perlu?

   Masih perlu ada. Wong sekarang semua orang ngomong juga simbolis.

   Menarik sekali ceramah Anda tentang rumah tangga tadi. Tapi sekarang
   banyak kondisi berubah sehingga mempengaruhi struktur dalam rumah
   tangga.

   Ada faktor internal dan eksternal. Internal, itu menyangkut
   kepribadian istri yang telah dibentuk oleh pendidikan dan pengaruh
   agama. Kalau istri tidak menempatkan suami sebagaimana mestinya,
   artinya penghayatan terhadap agama masih rendah, meskipun ia pintar,
   shalat, hajji dan lain- lain., ya repot. Agama tidak hanya 'how to
   know' tapi juga 'how to do' yaitu menanamkan nilai-nilai pada diri
   sendiri. Shalat, puasa dan hajji tidak menjamin seseorang menjadi
   shalihah. Faktor eksternal karena pengaruh lingkungan, teman sekerja,
   pergaulan, dan sebagainya ikut punya andil.

   Dalam surah an-Nisa Allah berfirman, ar-rijalu qawwamuuna 'alan-nisaa,
   laki-laki bertanggungjawab atas wanita. Yang berkewajiban mencari
   nafkah dan menghidupi keluarga adalah suami, kalau toh istri bekerja
   itu sifatnya membantu. Bahwa rejeki suami seberapa, itu urusan Allah.
   Meskipun jabatan dan gaji istri lebih tinggi, tidak diperkenankan
   memandang rendah suami. Status istri tetap istri, karena jabatan tidak
   mengubah status. Jangan sampai kelebihan yang dikaruniakan Allah
   menyebabkan seseorang menjadi superior dibanding yang lain.

   Bisa diceritakan tentang masa muda Anda?

   Saya pernah aktif di PII, karena aspirasi PII pada ummat Islam. Saat
   itu kita berusaha untuk membendung pengaruh PKI dan underbownya
   seperti BTI, Lekra, Serikat Buruh, dan sebagainya. Saking asyiknya
   ngurus PPI sampai lupa pulang. Pengaruh PKI kita lawan dengan
   pengajian dan training- training se-wilayah Ambarawa. Kita pakai jaket
   merah, namanya brigade PII, bangga sekali ketika itu.

   Bagaimana bentuk kebencian PKI saat itu?

   Suatu malam penginapan saya didatangi oleh orang-orang PKI. Waktu itu
   saya sudah menjadi wakil kepala sekolah SR. Saya mau dibunuh. Mereka
   teriak-teriak, "Keluarkan Mas guru." Itu panggilan saya. Di dalam
   rumah ada saya dan teman, Mohammad Kafi. Saya sudah pasrah. Tapi
   alhamdulillah Allah menakdirkan lain. Itu terjadi tahun 1958.

   Orang tua nggak khawatir?

   Orang tua marah-marah karena saya tidak mau ngurusi diri sendiri dan
   tidak mau dikawinkan. Tahun 1959 saya jadi kepala sekolah, karena
   kepala sekolah sebelumnya pensiun. Saat itu saya disuruh kawin oleh
   orang tua bersamaan dengan Dekrit Presiden, 5 Juli 1959. Habis kawin
   aktif lagi di PII, bahkan lebih banyak ngurus PII dari pada anak.
   Habis, kalau training bulan puasa, menjelang lebaran baru pulang. Ndak
   sempat bikin anak. Orang tua marah-marah. Akhirnya kita mikir, sebab
   tidak punya apa-apa, sawah tidak punya, rumah kontrak.

   Tahun 1959 ingin ke kota sekolah lagi, tapi tidak boleh, akhirnya
   keluar dari kepala sekolah. Lantas sekolah di Sekolah Pendidikan
   Djasmani, milik IKIP, waktu itu Undip masih swasta. Naik tingkat II
   bergabung dengan FKIP jurusan Pendidikan Djasmani Undip. Dan pada
   tingkat III menjadi asisten dosen di FKIP. Ketika lulus sarjana muda
   namanya berubah lagi menjadi Sekolah Tinggi Olahraga karena ada
   Menteri Olahraga Pak Maladi.

   Saya juga pernah bekerja di berbagai tempat, di antaranya mengajar di
   Akademi Minyak dan Gas, Universitas Islam Sultan Agung (Unisula)
   Semarang. Ketika mengajar di Unisula saya juga kuliah di Fakultas
   Hukum, tapi nggak selesai.

   Nilai apa yang Anda dapatkan semasa aktif di PII?

   Kita menjadi orang yang punya cita-cita dan jati diri karena mendapat
   celupan Islamiyah. Waktu itu kita anti-pemerintah Orde Lama karena
   pemerintah pro-PKI. Tapi sejak Orde Baru kita pro-Orde Baru. Kita
   luwes, karena ngerti politik. Waktu jaman PKI kita ikut mengejar
   Aidit, ketika bersembunyi di rumah Gushadi di kebun singkong. Waktu
   itu kita mengatasnamakan dari Brigade PII. Makanya kita kenal baik
   dengan tokoh RPKAD. Dengan Pak Sarwo Edi Wibowo kita akrab. Dari dulu
   saya sering ikut perang, bahkan pernah ditangkap Belanda dan
   dipenjarakan.

   Bagaimana perasaan Anda ketika PII dibubarkan?

   PII bubar karena ada orang yang campur tangan, dan mereka ingin PII
   bubar dengan cara agar tetap tidak mau Pancasila sebagai asas tunggal
   ketika itu. Saya sangat sedih.

   Anda sering bilang terbatas ngomong, karena dekat dengan Presiden.
   Memang ada himbauan begitu atau mau Anda sendiri?

   Ini merupakan disiplin militer. Dalam militer apa yang tidak
   diperintahkan jangan dilakukan. Apalagi menyangkut diri orang lain.
   Lagi pula saya ingin 'mikul dhuwur mendhem jero'. Bagaimanapun Pak
   Harto adalah bapak kami dan Bu Tien adalah ibu kami. Saya merasa
   beliau sangat memperhatikan kami

2011-01-20T11:27:00.000-08:00

Who is after fashion designer schools

2011-01-20T11:24:00.000-08:00

There are probably tons of people who can roughly tell a few things about the fashion designer school. They can be derecho-moda schools may not add up to your talent in the end, but that is another side of the coin would also be true. In other words, fashion schools would be not only stay informed, you will receive improve their talents and special interests.

The truth is, working as a fashion designer in the real world, having the talent is never enough. You must be properly trained to obtain this talent in the right direction. A good way to do this is to attend fashion designer schools.

As with everything, it is necessary to find a school that can provide you with products you need while justified Bill of their curriculum.

There are several things you should be considering in their choice of school. Among them are: cost, service and study plans.

The cost, both the initial and the additional charges, is probably the important consideration among aspiring talents. Fashion designer schools are few and you cannot access just in each city. That would mean extra baggage on your part.

How much cost to attend a school of fashion, designer you ask. As well, this peralte answer specifically with figures that they vary from one school to another. Also, this issue depends greatly of many factors, including the popularity of the school of fashion designer, the range of services offered and facilities has.

It is good if you are uncomfortable with the cost of school. Unfortunately, most of us tend to be practical to deal with things. However, this does not suggest one should dive into less expensive school you can get your hands. There are also dangers in this. Remember that the more low price, quality and services of the institution he suffers.

Now, it lets you only to choose between a healthy school with high tuition or school of designer of mediocre fashion with a price much lower.

Whatever your choice, you have to inks flat in the balance. Find the only one who can give the best of both worlds. There are certainly those fashion designer schools that decided to put secondary income and this in exchange for the main objective of encourage passion in fashion design from its artists in the making.

A fashion designer school services should also be thinking. These factors cover placement services for graduate students, a number of scholarships, a healthy teaching staff and the general competence of the institution.

Amended list of examination is curriculum offered by the school. Note that it was a fashion designer school to learn. If a specific school can only provide you with the things you can learn by other means, then, the purpose of introducing would be spoiled. Ensure it that well complemented by the ideals of the program.

Formal training should be the real objective of any curriculum. This must then be combined with a good combination of theoretical, approach in addition to the learning of the classroom configuration application.

The basic offerings between the fashion designer schools are basic concepts of fashion, modeling, marketing sales and marketing of fashion.

These are only some of the many factors that can be considered firstly think sobre so that it reaches a final choice of school who is happy with.

musyawarah burung

2011-01-20T11:07:00.000-08:00

http://www.ziddu.com/download/13478882/BukuMusyawarahBurung.pdf.html

New Jersey's Gov. Christie Gets to Work on Education Reform

2011-01-20T10:36:00.000-08:00

Earlier in January, at his State of the State Address, Gov. Chris Christie took aim at NJ's education crisis. "Perhaps the biggest thing of all for the future of our State," Christie stated, referring to education reform. The outspoken NJ Governor pointed out the success of the Robert Treat Academy, a successful charter school in Newark. In addition to the six new charter schools approved this year, an additional 23 more are slated for development, bringing the total number in the state to 99.

Christie has made charter schools and school choice a centerpiece to his education reform plan. In fact, just yesterday the Governor introduced the documentary, Waiting For "Superman," to lawmakers at a NJ screening. After the film, Christie announced a partnership with Harlem Children's Zone, the charter school featured in the film.

But charters and school choice are not the only changes he would like to initiate.

At his State of the State address, Christie said, "The time for a national conversation on tenure is long past due." The notion of tenure reform is already a polarizing idea, but Gov. Christie seems prepared to eliminate tenure altogether. "Teaching," he stated, "can no longer be the only profession where you have no rewards for excellence and no consequences for failure to perform."

As he takes on education reform in New Jersey, the whole nation is no doubt paying attention to what Gov. Christie does...and the results he ends up with. Will his reliance on charter schools be the answer NJ needs? And if successful, can those results be replicated in other states? Is cutting tenure and rewarding good teachers an effective route to education reform? Tell me what you think about Chris Christie and his plan for reforming education in NJ.

rukyatul hilal

2011-01-20T10:31:00.000-08:00

http://rukyatulhilal.org/software/index.html

Guest Blogger Morgan Polotan wants you to know, "It's Not About Spending, Dammit!"

2011-01-20T09:52:00.000-08:00

In the above video, Speaker of the House John Boehner (R-OH) made a lot of noise with his promise to cut $100 billion in government spending per year over 10 years, for total cuts of $1 trillion. However, when reporters in the above video asked what Boehner was going to do in regards to Social Security and Medicare, he slipped into political double-speak, claiming that, "we should have an adult conversation [on entitlement programs]" and that, "if we show we can work with the American people, I believe they will want to work with us." This weak attitude on spending was shared by other House Republicans, who scaled back their promised spending cuts by half, to only $50 billion per year.

The fact is, Social Security and Medicare are the two biggest non-defense spending items in the federal budget. See the below pie chart:

Social Security and Medicare together made up 32.42% of our federal budget in 2009. Add in Medicaid, SCHIP, welfare and unemployment benefits, and the figure increases to over 56.74%, or a total of almost $2 trillion dollars. Any "adult conversation" politicians want to have about federal spending must include ways to decrease or eliminate the welfare state.

The only way to end the welfare state and truly solve our budgetary problems is to make the case on moral, not political grounds. Politicians should be clear that using force to confiscate wealth from one group and transfer it to another group is immoral and violates individual rights. Every human being possesses the right to life, liberty, and property, which are his only tools for survival. Redistribution of wealth via taxation violates one's right to property, and should not be allowed. If tomorrow I robbed Bill Gates to give to senior citizens, I would be rightly arrested for theft. Why is it any different if the government does it?

Until we muster the nerve to challenge traditional entitlement programs on a moral basis, the government will continue to spend money it doesn't have and bring the country ever closer to economic collapse.

What do you think? Is the welfare state justified and off the table when it comes to budget cuts? I’d love to hear your thoughts in the comments below!

-Morgan Polotan is a policy intern with the Charles G. Koch Foundation and writes a blog of his own, which can be read here.

Anita Renfroe Concert - February 26, 2011

2011-01-20T09:27:00.000-08:00

Girlfriends . . . need a Girls Night Out? We have one planned just for you! On Saturday, February 26th we are heading to the Anita Renfroe concert! Anita will make you laugh with her off-the-wall insights, musical comedy and her trademark pop culture parodies! This Christian mom, turned comedian has her own unique brand of sass, edge and slightly offbeat comedy that gives her audiences an evening of fun and laughter they will never forget!

We will meet at the church office by 4:00 p.m. to carpool and then go to dinner and the concert together. Cost is $20 for the concert plus $ for dinner. Please sign-up and pay by Sunday, February 13th. Invite your girlfriends to come. . . they will love it!

SYAIKH NAWAWI AL BANTANI

2011-01-19T01:49:00.000-08:00

putra website: cara masukin file ke blog

2011-01-19T01:22:00.001-08:00

putra website: cara masukin file ke blog: "Untuk naro file bisa kamu simpen dulu di googlepages.com. sign up pake account gmail kamu. terus kalo dah punya account di 'googlepages' , k..."

Teknisi Laptop Indonesia.COm: Indikator Kerusakan pada Laptop

2011-01-19T01:22:00.000-08:00

Teknisi Laptop Indonesia.COm: Indikator Kerusakan pada Laptop: "Ada beberapa indicator kerusakan pada Laptop yang biasanya kita jumpai. Dengan membuat alur dalam menentukan jenis kerusakan tentukan aka..."

Teknisi Laptop Indonesia.COm: Rahasia Catridge Printer Awet dan Tahan Lama

2011-01-19T01:15:00.000-08:00

Teknisi Laptop Indonesia.COm: Rahasia Catridge Printer Awet dan Tahan Lama: "Kali ini akan mencoba sharing tentang Tips Agar Catridge Printer Awet dan Tahan Lama. Karena banyak sekali pertanyaan tentang 'kenapa catrdi..."

Membaca Al Hikam Dengan 2 Rasa

2011-01-18T22:36:00.000-08:00

Seingatku aku pertama kali membaca terjemahan Al Hikam Kitab masyhur yang ditulis ulama kenamaan Ibn Atha’illah As Sakandary sesaat setelah lulus dari SMA, itupun pinjem dari teman. Walaupun saat itu sudah mulai ‘mengguncang’, dan cukup memberi warna dalam jiwaku, namun esensi itu terasa lain ketika tanpa sengaja alias kebetulan (tapi adakah kebetulan tanpa dalam genggaman KebenaranNya?)
Sebulan yang lalu ketika diajak seorang temen ke Toko Buku UD Halim. Awalnya pengen beli Cinta Bertasbih-nya Kang Abik, tapi ketika membaca sinopsisnya dibelakang bahwa ada kelanjutannya aku jadi ragu sendiri, bukan masalah isinya, untuk Kang Abik karyanya “Quality Guarranted” deh, tapi takutnya buku setebal itu bisa langsung abis dalam sehari dua hari, sementara sambungannya belum ada, takutnya ntar ‘menggantung’ (tapi yang jelas masalah utamanya adalah kangker alias kantong kering), ketika mata ini lebih terbuai oleh sebuah Buku Al Hikam Rampai Hikmah Ibn Atha’illah Disertai Ulasan Syekh Fadhalla Haeri Penerbit Serambi.

Sebenarnya banyak versi Terjemahan Al Hikam ini, namun yang membuatku lebih tertarik adalah ‘guarrantee’ dari KH Mustofa Bisri, (ulama kesayangan saya) disampulnya. Trus dihalaman pertama persis setelah membuka sampul terdapat tulisan yang cukup menggelitik,

“……bila buku demikian bermutu, tiada yang lama atau yang baru, yang ada, Anda belum membacanya….”

Boleh juga himbauannya…dan ‘memaksaku’ untuk merogoh kocek beli buku ini. (tentu dengan sepenuh hati).
Kalau saya pernah membaca Al-Hikam versi pertama saya, membuat degup jantung saya serasa ‘mengguncang, untuk yang kedua ini saya harus menangis berdarah-darah…. Luar Biasa….Nikmat tiada Tara….
Awal ketertarikan saya untuk membaca lagi Kitab Terjemah Al Hikam adalah sebuah pengajian dari seorang ulama KH Luqman Al Hakiem di MAS setiap hari Sabtu pekan terakhir setiap bulannya. Sekali pertemuan membahas satu bagian isi Al Hikam. Subhanallah…satu aja nggak habis dibahas hampir dua jam, bahkan kadang lebih. Sehingga membuatku penasaran lagi untuk membaca Al Hikam, kitab kelas berat yang sangat legendaris itu. Soalnya kalau harus menunggu ulasan sebulan sekali dengan satu ayat saja, lama bo! Tapi bagaimanapun pengajian yang dibawakan oleh KH Luqman Al Hakiem tetep punya bobot ‘rasa’ yang beda.
Pertama kali buku ini terbeli sebenarnya masih belum ada ‘keinginan’ untuk membacanya, (karena saya masih punya utang baca buku Mas Agus Sunyoto, Rahuvana Tattuwana, novel lumayan tebel ), dan buku terjemahan Al Hikam itu tersimpan dilaci meja kantor, dan lagi-lagi buku ini memang harus kubaca, ketika saya harus bersih-bersih laci n kutemukan buku ini.

Hari Jum’at kubawa pulang, sehabis sholat dengan Bismillah semoga saya mendapatkan sesuatu yang berharga dari buku ini, kumulai membacanya, dan dari halaman pertama hatiku sudah langsung digebrak…dengan kalimat

“Min ‘Alaamaa til I’timaadi ‘alal ‘amal nukhshoonur rojaai’indawujuudizzali”
Salah satu tanda bergantung pada amal adalah berkurangnya harapan tatkala gagal
Atau saat saya harus terpenthung dengan kalimat :
“Keinginanmu untuk lepas dari urusan duniawi, padahal Allah membekalimu dengan sarana penghidupan adalah syahwat yang samar, Sedangkan keinginanmu untuk mendapatkan sarana penghidupan, padahal Allah telah melepasmu dari urusan duniawi adalah suatu kemunduran dari cita-cita luhur”

Terjemahan bebas dari kalimat-kalimat itu bisa kau tanyakan pada qalbumu (istafti qalbak) karena sesungguhnya guru terbaik ada dalam dirimu sendiri. Insyaallah akan saya tulis lengkap terjemahan Al Hikam ini di lain kesempatan, karena buku itu baru terbaca separuhnya, tersendat karena setiap membaca kalimatnya saya masih harus terus menata hati untuk melanjutkan kalimat-kalimat berikutnya.

ode to the americano 1/18/11

2011-01-18T22:28:00.000-08:00

ode to the americano
Originally uploaded by Autumn L. Azure

The much cheaper, under appreciated coffee extravagance, the americano. My regular is a double split (1 shot cafe/1 shot decaf), shot of hazelnut, room for cream. If there ever was a place that had the possibility of nurturing the coffee snob in me, it is Seattle. Here I have learned the difference between swill, diner coffee, Starbucks coffee, and the ubiquitous Seattle independently owned coffee. If Starbucks is Seattle, despite it being on every half block, and then Seattle is some strange simulacrum I only see when out of towners come to see me.

I suppose I should apologize for being a coffee snob. But to me it is more than good coffee. It's good business. Being a cafe dweller and a local business advocate, the two just fit together nicely. Locally owned, fair-trade purchases, quality product that I am more than willing to spend an extra dollar on. But I'm not about dissing the Starbucks. I just prefer my smaller businesses. Admittedly, I have hung out at this cleverly disguised Starbucks on Roy and Harvard once or twice.

The featured americano came from Volunteer Park Cafe. You can usually find me writing or reading at one of these three Capitol Hill Cafes: Bauhaus, Vivace, or Joe's Bar. I prefer Joe's Bar americano, the espresso crema is dark and heady; mysterious. For a soy mocha I love Bauhaus' and usually order the largest, which comes in a 16 oz pint glass. Tall, smooth, warm, creamy, bold, and utterly chocolaty in all the right places. Pretty much utopia in a glass.

Al-Qur'an

2011-01-18T21:48:00.000-08:00

Al-Qur'an (ejaan KBBI: al Quran, dalam bahasa Arab قُرْآن) adalah kitab suci agama Islam. Umat Islam mempercayai bahwa Al-Qur'an merupakan puncak dan penutup wahyu Allah yang diperuntukkan bagi manusia, yang disampaikan kepada Nabi Muhammad SAW melalui perantaraan Malaikat Jibril.

Ditinjau dari segi kebahasaan (etimologi), Al-Qur�an berasal dari bahasa Arab yang berarti "bacaan" atau "sesuatu yang dibaca berulang-ulang". Kata Al-Qur�an adalah bentuk kata benda (masdar) dari kata kerja qara'a yang artinya membaca. Konsep pemakaian kata ini dapat juga dijumpai pada salah satu surat Al-Qur'an sendiri yakni pada ayat 17 dan 18 Surat Al Qiyaamah yang artinya:

�Sesungguhnya mengumpulkan Al-Qur�an (di dalam dadamu) dan (menetapkan) bacaannya (pada lidahmu) itu adalah tanggungan Kami. (Karena itu), jika Kami telah membacakannya, hendaklah kamu ikuti bacaannya�.(75:17-75:18)

Terminologi

Dr. Subhi Al Salih mendefinisikan Al-Qur'an sebagai berikut:

�Kalam Allah SWT yang merupakan mukjizat yang diturunkan kepada Nabi Muhammad SAW dan ditulis di mushaf serta diriwayatkan dengan mutawatir di mana membacanya termasuk ibadah�.

Adapun Muhammad 'Ali ash-Shabuni mendefinisikan Al-Qur'an sebagai berikut:

"Al-Qur'an adalah firman Allah yang tiada tandingannya, diturunkan kepada Nabi Muhammad SAW penutup para Nabi dan Rasul, dengan perantaraan Malaikat Jibril a.s. dan ditulis pada mushaf-mushaf yang kemudian disampaikan kepada kita secara mutawatir, serta membaca dan mempelajarinya merupakan ibadah, yang dimulai dengan surat Al-Fatihah dan ditutup dengan surat An-Nas"

Dengan definisi tersebut di atas sebagaimana dipercayai Muslim, firman Allah yang diturunkan kepada Nabi selain Nabi Muhammad SAW, tidak dinamakan Al-Qur�an seperti Kitab Taurat yang diturunkan kepada Nabi Musa AS atau Kitab Injil yang diturunkan kepada Nabi Isa AS. Demikian pula firman Allah yang diturunkan kepada Nabi Muhammad SAW yang membacanya tidak dianggap sebagai ibadah, seperti Hadits Qudsi, tidak termasuk Al-Qur�an.

Nama-nama lain Al-Qur'an

Dalam Al-Qur'an sendiri terdapat beberapa ayat yang menyertakan nama lain yang digunakan untuk merujuk kepada Al-Qur'an itu sendiri. Berikut adalah nama-nama tersebut dan ayat yang mencantumkannya:

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Al-Kitab, QS(2:2),QS (44:2)
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Al-Furqan (pembeda benar salah): QS(25:1)
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Adz-Dzikr (pemberi peringatan): QS(15:9)
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Al-Mau'idhah (pelajaran/nasehat): QS(10:57)
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Al-Hukm (peraturan/hukum): QS(13:37)
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Al-Hikmah (kebijaksanaan): QS(17:39)
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Asy-Syifa' (obat/penyembuh): QS(10:57), QS(17:82)
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Al-Huda (petunjuk): QS(72:13), QS(9:33)
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At-Tanzil (yang diturunkan): QS(26:192)
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Ar-Rahmat (karunia): QS(27:77)
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Ar-Ruh (ruh): QS(42:52)
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Al-Bayan (penerang): QS(3:138)
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Al-Kalam (ucapan/firman): QS(9:6)
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Al-Busyra (kabar gembira): QS(16:102)
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An-Nur (cahaya): QS(4:174)
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Al-Basha'ir (pedoman): QS(45:20)
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Al-Balagh (penyampaian/kabar) QS(14:52)
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Al-Qaul (perkataan/ucapan) QS(28:51)

Struktur dan pembagian Al-Qur'an
Surat, ayat dan ruku'

Al-Qur'an terdiri atas 114 bagian yang dikenal dengan nama surah (surat). Setiap surat akan terdiri atas beberapa ayat, di mana surat terpanjang dengan 286 ayat adalah surat Al Baqarah dan yang terpendek hanya memiliki 3 ayat yakni surat Al Kautsar. Total jumlah ayat dalam Al-Qur'an mencapai 6236 ayat di mana jumlah ini dapat bervariasi menurut pendapat tertentu namun bukan disebabkan perbedaan isi melainkan karena cara/aturan menghitung yang diterapkan. Surat-surat yang panjang terbagi lagi atas sub bagian lagi yang disebut ruku' yang membahas tema atau topik tertentu.
Makkiyah dan Madaniyah

Sedangkan menurut tempat diturunkannya, setiap surat dapat dibagi atas surat-surat Makkiyah (surat Mekkah) dan Madaniyah (surat Madinah). Pembagian ini berdasarkan tempat dan waktu penurunan surat dan ayat tertentu di mana surat-surat yang turun sebelum Rasulullah SAW hijrah ke Madinah digolongkan surat Makkiyah sedangkan setelahnya tergolong surat Madaniyah.
Juz dan manzil

Dalam skema pembagian lain, Al-Qur'an juga terbagi menjadi 30 bagian dengan panjang sama yang dikenal dengan nama juz. Pembagian ini untuk memudahkan mereka yang ingin menuntaskan bacaan Al-Qur'an dalam 30 hari (satu bulan). Pembagian lain yakni manzil memecah Al-Qur'an menjadi 7 bagian dengan tujuan penyelesaian bacaan dalam 7 hari (satu minggu). Kedua jenis pembagian ini tidak memiliki hubungan dengan pembagian subyek bahasan tertentu.
Menurut ukuran surat

Kemudian dari segi panjang-pendeknya, surat-surat yang ada didalam Al-Qur�an terbagi menjadi empat bagian, yaitu:

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As Sab�uththiwaal (tujuh surat yang panjang). Yaitu Surat Al-Baqarah, Ali Imran, An-Nisaa�, Al-A�raaf, Al-An�aam, Al Maa-idah dan Yunus
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Al Miuun (seratus ayat lebih), seperti Hud, Yusuf, Mu'min dan sebagainya
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Al Matsaani (kurang sedikit dari seratus ayat), seperti Al-Anfaal, Al-Hijr dan sebagainya
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Al Mufashshal (surat-surat pendek), seperti Adh-Dhuha, Al-Ikhlas, Al-Falaq, An-Nas dan sebagainya

Sejarah Al-Qur'an hingga berbentuk mushaf
Penurunan Al-Qur'an

Dipercayai oleh umat Islam bahwa penurunan Al-Qur'an terjadi secara berangsur-angsur selama 23 tahun. Oleh para ulama membagi masa turun ini dibagi menjadi 2 periode, yaitu periode Mekkah dan periode Madinah. Periode Mekkah berlangsung selama 13 tahun masa kenabian Rasulullah SAW dan surat-surat yang turun pada waktu ini tergolong surat Makkiyyah. Sedangkan periode Madinah yang dimulai sejak peristiwa hijrah berlangsung selama 10 tahun dan surat yang turun pada kurun waktu ini disebut surat Madaniyah.
Penulisan Al-Qur'an dan perkembangannya

Penulisan (pencatatan dalam bentuk teks) Al-Qur'an sudah dimulai sejak zaman Nabi Muhammad SAW. Kemudian transformasinya menjadi teks yang dijumpai saat ini selesai dilakukan pada zaman khalifah Utsman bin Affan.
Pengumpulan Al-Qur'an di masa Rasullulah SAW

Pada masa ketika Nabi Muhammad SAW masih hidup, terdapat beberapa orang yang ditunjuk untuk menuliskan Al Qur'an yakni Zaid bin Tsabit, Ali bin Abi Talib, Muawiyah bin Abu Sufyan dan Ubay bin Kaab. Sahabat yang lain juga kerap menuliskan wahyu tersebut walau tidak diperintahkan. Media penulisan yang digunakan saat itu berupa pelepah kurma, lempengan batu, daun lontar, kulit atau daun kayu, pelana, potongan tulang belulang binatang. Di samping itu banyak juga sahabat-sahabat langsung menghafalkan ayat-ayat Al-Qur'an setelah wahyu diturunkan.
Pengumpulan Al-Qur'an di masa Khulafaur Rasyidin
Pada masa pemerintahan Abu Bakar

Pada masa kekhalifahan Abu Bakar, terjadi beberapa pertempuran (dalam perang yang dikenal dengan nama perang Ridda) yang mengakibatkan tewasnya beberapa penghafal Al-Qur'an dalam jumlah yang signifikan. Umar bin Khattab yang saat itu merasa sangat khawatir akan keadaan tersebut lantas meminta kepada Abu Bakar untuk mengumpulkan seluruh tulisan Al-Qur'an yang saat itu tersebar di antara para sahabat. Abu Bakar lantas memerintahkan Zaid bin Tsabit sebagai koordinator pelaksaan tugas tersebut. Setelah pekerjaan tersebut selesai dan Al-Qur'an tersusun secara rapi dalam satu mushaf, hasilnya diserahkan kepada Abu Bakar. Abu Bakar menyimpan mushaf tersebut hingga wafatnya kemudian mushaf tersebut berpindah kepada Umar sebagai khalifah penerusnya, selanjutnya mushaf dipegang oleh anaknya yakni Hafsah yang juga istri Nabi Muhammad SAW.
Pada masa pemerintahan Utsman bin Affan

Pada masa pemerintahan khalifah ke-3 yakni Utsman bin Affan, terdapat keragaman dalam cara pembacaan Al-Qur'an (qira'at) yang disebabkan oleh adanya perbedaan dialek (lahjah) antar suku yang berasal dari daerah berbeda-beda. Hal ini menimbulkan kekhawatiran Utsman sehingga ia mengambil kebijakan untuk membuat sebuah mushaf standar (menyalin mushaf yang dipegang Hafsah) yang ditulis dengan sebuah jenis penulisan yang baku. Standar tersebut, yang kemudian dikenal dengan istilah cara penulisan (rasam) Utsmani yang digunakan hingga saat ini. Bersamaan dengan standarisasi ini, seluruh mushaf yang berbeda dengan standar yang dihasilkan diperintahkan untuk dimusnahkan (dibakar). Dengan proses ini Utsman berhasil mencegah bahaya laten terjadinya perselisihan di antara umat Islam di masa depan dalam penulisan dan pembacaan Al-Qur'an.

Mengutip hadist riwayat Ibnu Abi Dawud dalam Al-Mashahif, dengan sanad yang shahih:

Suwaid bin Ghaflah berkata, "Ali mengatakan: Katakanlah segala yang baik tentang Utsman. Demi Allah, apa yang telah dilakukannya mengenai mushaf-mushaf Al Qur'an sudah atas persetujuan kami. Utsman berkata, 'Bagaimana pendapatmu tentang isu qira'at ini? Saya mendapat berita bahwa sebagian mereka mengatakan bahwa qira'atnya lebih baik dari qira'at orang lain. Ini hampir menjadi suatu kekufuran'. Kami berkata, 'Bagaimana pendapatmu?' Ia menjawab, 'Aku berpendapat agar umat bersatu pada satu mushaf, sehingga tidak terjadi lagi perpecahan dan perselisihan.' Kami berkata, 'Pendapatmu sangat baik'."

Menurut Syaikh Manna' Al-Qaththan dalam Mahabits fi 'Ulum Al Qur'an, keterangan ini menunjukkan bahwa apa yang dilakukan Utsman telah disepakati oleh para sahabat. Demikianlah selanjutnya Utsman mengirim utusan kepada Hafsah untuk meminjam mushaf Abu Bakar yang ada padanya. Lalu Utsman memanggil Zaid bin Tsabit Al-Anshari dan tiga orang Quraish, yaitu Abdullah bin Az-Zubair, Said bin Al-Ash dan Abdurrahman bin Al-Harits bin Hisyam. Ia memerintahkan mereka agar menyalin dan memperbanyak mushaf, dan jika ada perbedaan antara Zaid dengan ketiga orang Quraish tersebut, hendaklah ditulis dalam bahasa Quraish karena Al Qur'an turun dalam dialek bahasa mereka. Setelah mengembalikan lembaran-lembaran asli kepada Hafsah, ia mengirimkan tujuh buah mushaf, yaitu ke Mekkah, Syam, Yaman, Bahrain, Bashrah, Kufah, dan sebuah ditahan di Madinah (mushaf al-Imam).

Upaya penerjemahan dan penafsiran Al Qur'an

Upaya-upaya untuk mengetahui isi dan maksud Al Qur'an telah menghasilkan proses penerjemahan (literal) dan penafsiran (lebih dalam, mengupas makna) dalam berbagai bahasa. Namun demikian hasil usaha tersebut dianggap sebatas usaha manusia dan bukan usaha untuk menduplikasi atau menggantikan teks yang asli dalam bahasa Arab. Keududukan terjemahan dan tafsir yang dihasilkan tidak sama dengan Al-Qur'an itu sendiri.
Terjemahan

Terjemahan Al Qur'an adalah hasil usaha penerjemahan secara literal teks Al-Qur'an yang tidak dibarengi dengan usaha interpretasi lebih jauh. Terjemahan secara literal tidak boleh dianggap sebagai arti sesungguhnya dari Al-Qur'an. Sebab Al-Qur'an menggunakan suatu lafazh dengan berbagai gaya dan untuk suatu maksud yang bervariasi; terkadang untuk arti hakiki, terkadang pula untuk arti majazi (kiasan) atau arti dan maksud lainnya.

Terjemahan dalam bahasa Indonesia di antaranya dilaksanakan oleh:

1.

Al-Qur'an dan Terjemahannya, oleh Departemen Agama Republik Indonesia
2.

Terjemah al-Qur'an, oleh Prof. Mahmud Yunus
3.

An-Nur, Prof. T.M. Hasbi Ash-Siddieqy

Terjemahan dalam bahasa Inggris

1.

The Holy Qur'an: Text, Translation and Commentary oleh Abdullah Yusuf Ali
2.

The meaning of the Holy Qur'an oleh Marmaduke Pickthall

Terjemahan dalam bahasa daerah Indonesia di antaranya dilaksanakan oleh:

1.

Qur'an Kejawen (bahasa Jawa), oleh Kemajuan Islam Jogyakarta
2.

Qur'an Suadawiah (bahas Sunda)
3.

Al-Ibriz (bahas Jawa), oleh K. Bisyri Mustafa Rembang
4.

Al-Qur'an Suci Basa Jawi (bahas Jawa), oleh Prof. K.H.R. Muhamad Adnan
5.

Al-Amin (bahas Sunda)

Tafsir

Upaya penafsiran Al Qur'an telah berkembang sejak semasa hidupnya Nabi Muhammad, saat itu para sahabat tinggal menanyakan kepada sang Nabi jika memerlukan penjelasan atas ayat tertentu. Kemudian setelah wafatnya Nabi Muhammad hingga saat ini usaha menggali lebih dalam ayat-ayat Al Qur'an terus berlanjut. Pendekatan (metodologi) yang digunakan juga beragam, mulai dari metode analitik, tematik, hingga perbandingan antar ayat. Corak yang dihasilkan juga beragam, terdapat tafsir dengan corak satra-bahasa, sastra-budaya, filsafat dan teologis bahkan corak ilmiah.
Adab Terhadap Al-Qur'an

Sebelum menyentuh sebuah mushaf Al-Qur'an, seorang Muslim dianjurkan untuk menyucikan dirinya terlebih dahulu dengan berwudhu. Hal ini berdasarkan tradisi dan interpretasi secara literal dari surat Al Waaqi'ah ayat 77 hingga 79.

Terjemahannya antara lain:56-77. Sesungguhnya Al-Qur'an ini adalah bacaan yang sangat mulia, 56-78. pada kitab yang terpelihara (Lauhul Mahfuzh), 56-79. tidak menyentuhnya kecuali orang-orang yang disucikan. (56:77-56:79)

Penghormatan terhadap teks tertulis Al-Qur'an adalah salah satu unsur penting kepercayaan bagi sebagian besar Muslim. Mereka mempercayai bahwa penghinaan secara sengaja terhadap Al Qur'an adalah sebuah bentuk penginaan serius terhadap sesuatu yang suci. Berdasarkan hukum pada beberapa negara berpenduduk mayoritas Muslim, hukuman untuk hal ini dapat berupa penjara kurungan dalam waktu yang lama dan bahkan ada yang menerapkan hukuman mati.
Hubungan dengan kitab-kitab lain

Berkaitan dengan adanya kitab-kitab yang dipercayai diturunkan kepada nabi-nabi sebelum Muhammad SAW dalam doktrin Islam (Taurat, Zabur, Injil, lembaran Ibrahim), Al-Qur'an dalam beberapa ayatnya menegaskan posisinya terhadap kitab-kitab tersebut. Berikut adalah pernyataan Al-Qur'an yang tentunya menjadi doktrin bagi ummat Islam mengenai hubungan Al-Qur'an dengan kitab-kitab tersebut:

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Bahwa Al-Qur'an menuntut kepercayaan ummat Islam terhadap eksistensi kitab-kitab tersebut. QS(2:4)
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Bahwa Al-Qur'an diposisikan sebagai pembenar dan batu ujian (verifikator) bagi kitab-kitab sebelumnya. QS(5:48)
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Bahwa Al-Qur'an menjadi referensi untuk menghilangkan perselisihan pendapat antara ummat-ummat rasul yang berbeda. QS(16:63-64)
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Bahwa Al-Qur'an meluruskan sejarah. Dalam Al-Qur'an terdapat cerita-cerita mengenai kaum dari rasul-rasul terdahulu, juga mengenai beberapa bagian mengenai kehidupan para rasul tersebut. Cerita tersebut pada beberapa aspek penting berbeda dengan versi yang terdapat pada teks-teks lain yang dimiliki baik oleh Yahudi dan Kristen.

Sumber : http://id.wikipedia.org/wiki/Al-Qur'an

Kyai Kholil Bangkalan

2011-01-18T21:37:00.000-08:00

Allahumma sholli alaa sayyidina muhammad wa aalihi washohbihi wassalim

SEPULANG DARI MAKKAH

Saya membaca catatan Syekh Kholil dalam kitab “Hasyiyah Al-Bajuri” tulisan tangan beliau yang ada pada Kiai Thoha Kholili Jangkibuan, di situ tertulis pernyataan berbahasa Arab yang artinya: “Aku membaca (mengaji) kitab ini pada tahun 1274 H pada …”. Nama guru ngaji beliau tidak jelas karena tulisannya rusak seperti terkena basah.

Kemudian, dalam catatan Kiai Kholili Jangkibuan, tertulis bahwa Syekh Kholil menikah dengan Nyai Assek binti Ludrapati pada tahun 1278. Maka kita bisa memastikan bahwa kepulangan Syekh kholil dari Makkah adalah antara tahun 1274 dan 1278 (+ 1857-1861).

Sepulang dari Makkah, Syekh Kholil tidak langsung mengajar, beliau baru mulai berpikir bagaimana caranya agar dapat mengajarkan ilmunya pada masyarakat. Beliau masih tinggal bersama kakak beliau, Nyai Maryam, di Keramat. Sambil mencari peluang untuk mengamalkan ilmunya, Syekh Kholil mengisi waktu dengan bekerja di kantor pejabat Adipati Bangkalan. Selain untuk mencari nafkah, sepertinya beliau juga bermaksud untuk mencari banyak teman dan kenalan, karena hanya dengan begitulah beliau dapat bergaul.

Di kantor pejabat Adipati Bangkalan itu, Syekh Kholil diterima sebagai penjaga dan kebagian jaga malam. Maka setiap bertugas malam, Syekh Kholil selalu membawa kitab, beliau rajin membaca di sela-sela tugas beliau. Akhirnya beliaupun oleh para pegawai Adipati dikenal ahli membaca kitab, sehingga berita itupun sampai pada Kanjeng Adipati. Kebetulan, leluhur Adipati sebenarnya adalah orang-orang alim, mereka memang keturunan Syarifah Ambami Ratu Ibu yang bersambung nasab pada Sunan Giri. Maka tidak aneh kalau di rumah Adipati banyak terdapat kitab-kitab berbahasa Arab warisan leluhur, walaupun Adipati sendiri tidak dapat mebaca kitab berbahasa Arab. Adipatipun mengizinkan Syekh Kholil untuk membaca kitab-kitab itu di perpustakaan beliau. Syekh Kholil merasa girang bukan main, karena pada zaman itu tidak mudah untuk mendapatkan kitab, apalagi sebanyak itu.

Setelah yakin bahwa Syekh Kholil betul-betul ahli dalam ilmu keislaman dan bahasa Arab, maka Kanjeng Adipati mengganti tugas Syekh Kholil, dari tugas menjaga kantor berubah tugas mengajar keluarga Adipati. Pucuk dicinta ulampun tiba, demikianlah yang dirasa oleh Syekh Kholil, beliaupun memanfaatkan kesempatan itu untuk mengembangkan ilmunya dengan mengajar keluarga bangsawan. Beliaupun telah memiliki profesi baru sebagai pengajar ilmu agama.

Sejak saat itu, Syekh Kholil memiliki tempat yang terhormat di hati Kanjeng Adipati dan keluarga bangsawan lainnya. Mereka mulai menghormati dan mencintai beliau sebagai ulama. Maka tertariklah seorang kerabat Adipati untuk bermenantukan Syekh Kholil, yaitu Raden Ludrapati yang memiliki anak gadis bernama Nyai Assek. Setelah proses pendekatan, maka diputuskanlah sebuah kesepakatan untuk menikahkan Syekh Kholil dengan Nyai Assek. Pernikahanpun berlangsung pada tanggal 30 Rajab 1278 H (+1861 M).

Setelah menikah dengan Nyai Assek, Syekh Kholil mendapatkan hadiah dari sang mertua, Ludrapati, berupa sebidang tanah di desa Jangkibuan. Beliaupun membangun rumah dan pesantren di tanah itu. Beliau mulai menerima santri sambil masih mengajar di keraton Adipati. Tidak ada riwayat tentang sampai kapan Syekh Kholil mengajar di keraton Adipati, namun yang pasti, Pesantren Jangkibuan semakin hari semakin ramai, banyak santri berdatangan dari berbagai penjuru, baik dari sekitar Bangkalan maupun daerah lain di Madura dan Jawa.

Syekh Kholil mengukir prestasi dengan cepat, nama beliau cepat dikenal oleh masyarakat, khususnya masyarakat pesantren, baik di Madura maupun di Jawa. Cepatnya nama beliau terkenal membuat banyak teman mondok beliau tidak percaya. Diantara mereka ada seseorang yang pernah berteman dengan beliau sewaktu mondok di Cangaan, orang ini tidak percaya bahwa Kholil yang ia kenal telah menjadi ulama besar.

Ketika ia mendengar bahwa Syekh Kholil itu adalah Kholil temannya di Cangaan, maka iapun berkata: “Masa, sih, dia Kholil yang dulu suka main kelereng dengan saya itu?!”. Karena penasaran, orang itupun datang ke Bangkalan. Setibanya di bangkalan, orang itu bertanya pada seseorang, “mana rumah Syekh Kholil?”. Orang yang ditanya menunjukkan arah rumah Syekh Kholil, namun ternyata orang Jawa itu justru melihat banyak binatang buas di tempat yang ditunjuk itu. Iapun kembali menemui orang yang ditanya tadi, tapi tetap saja ia menunjuk tempat yang sama. Demikian sampai tiga kali.

“Tapi tempat itu bukan rumah, kok, pak. Di situ saya lihat banyak binatang buasnya.”

“Ah, masa? Baiklah, mari saya antar.”

Setelah ketiga kalinya, orang Jawa itupun diantar dan begitu tiba di tempat ternyata ia melihat sebuah rumah yang dikerumuni binatang buas, bersamaan dengan itu keluarlah Syekh Kholil dan binatang-binatang itupun langsung pergi. Melihat yang keluar adalah benar-benar Kholil yang ia kenal, maka orang Jawa itupun langsung mencium tangan Syekh Kholil dan meminta maaf. Sejak saat itu, orang Jawa yang dulunya berteman dengan Syekh Kholil di Cangaan itupun kemudian berguru pada Syekh Kholil. [*]

PESANTREN DEMANGAN

Pada tahun 1280 (+1863), lahirlah putri Syekh Kholil yang bernama Nyai Khotimah. Sementara itu Nyai Maryam (kakak Syekh Kholil) dengan Kiai Kaffal memiliki putra bernama Kiai Muntaha yang lahir pada tahun 1266 H. Saat Nyai Khotimah lahir, Kiai Muntaha berusia 14 tahun. Muntaha muda diberangkatkan ke Makkah untuk menuntut ilmu. Pada tahun 1288, Kiai Muntaha yang telah berubah nama menjadi Muhammad Thoha pulang ke Madura, saat itu beliau berusia 22 tahun. Maka Syekh Kholil menikahkan Kiai Thoha dengan Nyai Khotimah yang masih berusia 8 tahun. Namun Kiai Thoha dan Nyai Khotimah tidak langsung dipertemukan, melainkan Kiai Thoha berangkat lagi ke Makkah untuk melanjutkan pendidikan hingga tujuh tahun lamanya. Ada yang mengatakan hingga sembilan tahun.

Setelah Kiai Thoha pulang, beliau telah menjadi seorang ulama muda yang mumpuni dalam berbagai bidang ilmu keislaman. Maka Syekh Kholilpun menyerahkan Pesantren Jangkibuan pada Kiai Thoha, sementara Syekh Kholil sendiri pindah dan mendirikan pesantren di Demangan.

Dalam buku “Surat Kepada Anjing Hitam”, Saifur Rahcman menulis: “Dari Pesantren Demangan inilah Kiai Kholil bertolak menyebarkan agama Islam di Madura hingga Jawa. Kiai Kholil mula-mula membina agama Islam di sekitar Bangkalan. Baru setelah dirasa cukup baik, mulailah merambah ke pelosok-pelosok jauh, hingga menjangkau ke seluruh Madura secara merata.

Pulau Jawa yang merupakan pulau terdekat dengan pulau Madura menjadi sasaran da’wah Kiai Kholil. Jawa yang telah dirintis oleh pendahulunya yaitu Sunan Giri, dilanjutkan oleh Kiai Kholil dengan metode da’wah yang sistematis. Tidak jarang Kiai Kholil dalam da’wahnya terjun langsung ke masyarakat lapisan terbawah di pedesaan Jawa. Saat ini masih nyata bekas peninggalan da’wah Kiai Kholil baik berupa naskah-naskah, kitab Al-Qur’an, maupun monument atau tugu yang pernah dibangunnya. Sebuah tugu penunjuk arah kiblat dan tanda masuknya sholat lima waktu masih dapat dilihat sampai sekarang di Desa Pelalangan, Bondowoso. Demikian juga beberapa kenangan berupa hadiah tasbih kepada salah satu masyarakat di daerah Bondowoso.

Masih banyak bekas jejak da’wah yang dapat kita temui sekarang, seperti musholla, sumur, sorban, tongkat Kiai Kholil.[1] [*]

MURID-MURID SYEKH KHOLIL

Berikut saya nukil tulisan Saifur Rachman dalam buku “Surat Kepada Anjing Hitam”:

“Hampir ulama besar di Madura dan Jawa adalah murid Kiai Kholil. Selain itu, murid Kiai Kholil rata-rata berumur panjang, banyak diatas 100 tahun. Berikut ini sebagian murid Kiai Kholil yang mudah dikenal saat ini :

1. KH. Hasyim Asy’ari : Pendiri, pengasuh Pondok Pesantren Tebu Ireng Jombang. Beliau juga dikenal sebagai pendiri organisasi Islam Nahdlatul Ulama (NU) Bahkan beliau tercatat sebagai Pahlawan Nasional.

2. KHR. As’ad Syamsul Arifin : Pengasuh Pondok Pesantren Salafiyah Syafi’iyah, Sukorejo Asembagus, Situbondo. Pesantren ini sekarang memiliki belasan ribu orang santri.

3. KH. Wahab Hasbullah: Pendiri, Pengasuh Pondok Pesantren Tambak Beras Jombang. Pernah menjabat sebagai Rais Aam NU (1947 – 1971).

4. KH. Bisri Syamsuri: Pendiri, Pengasuh Pondok Pesantren Denanyar, Jombang.

5. KH. Maksum : Pendiri, Pengasuh Pondok Pesantren Rembang, Jawa Tengah

6. KH. Bisri Mustofa : Pendiri, Pengasuh Pondok Pesantren Rembang, Beliau juga dikenal sebagai mufassir Al Quran. Kitab tafsirnya dapat dibaca sampai sekarang, berjudul “Al-Ibriz” sebanyak 3 jilid tebal berhuruf jawa pegon.

7. KH. Muhammad Siddiq : Pendiri, Pengasuh Pesantren Siddiqiyah, Jember.

8. KH. Muhammad Hasan Genggong : Pendiri, Pengasuh Pondok Pesantren Zainul Hasan, Genggong. Pesantren ini memiliki ribuan santri dari seluruh penjuru Indonesia.

9. KH. Zaini Mun’im : Pendiri, Pengasuh Pesantren Nurul Jadid, Paiton, Probolinggo. Pesantren ini juga tergolong besar, memiliki ribuan santri dan sebuah Universitas yang cukup megah.

10. KH. Abdullah Mubarok : Pendiri, Pengasuh Pondok Pesantren Suryalaya, kini dikenal juga menampung pengobatan para morphinis.

11. KH. Asy’ari : Pendiri, pengasuh pondok Pesantren Darut Tholabah, Wonosari Bondowoso.

12. KH. Abi Sujak : Pendiri, pengasuh pondok Pesantren Astatinggi, Kebun Agung, Sumenep.

13. KH. Ali Wafa : Pendiri, pengasuh Pondok Pesantren Temporejo, Jember. Pesantren ini mempunyai ciri khas yang tersendiri, yaitu keahliannya tentang ilmu nahwu dan sharaf.

14. KH. Toha : Pendiri, pengasuh Pondok Pesantren Bata-bata, Pamekasan.

15. KH. Mustofa : Pendiri, pengasuh Pondok Pesantren Macan Putih, Blambangan

16. KH Usmuni : Pendiri, pengasuh Pondok Pesantren Pandean Sumenep.

17. KH. Karimullah : Pendiri, pengasuh Pondok Pesantren Curah Damai, Bondowoso.

18. KH. Manaf Abdul karim : Pendiri, pengasuh Pondok Pesantren Lirboyo Kediri.

19. KH. Munawwir : Pendiri, pengasuh Pondok Pesantren Krapyak, Yogyakarta.

20. KH. Khozin : Pendiri, pengasuh pondok Pesantren Buduran, Sidoarjo.

21. KH. Nawawi : Pendiri, pengasuh pondok Pesantren Sidogiri, Pasuruan. Pesantren ini sangat berwibawa. Selain karena prinsip salaf tetap dipegang teguh, juga sangat hati-hati dalam menerima sumbangan. Sering kali menolak sumbangan kalau patut diduga terdapat subhat.

22. KH. Abdul Hadi : Lamongan.

23. KH. Zainudin : Nganjuk

24. KH. Maksum : Lasem

25. KH. Abdul Fatah : Pendiri, pengasuh Pondok Pesantren Al Fattah, Tulungagung

26. KH. Zainul Abidin : Kraksan Probolinggo.

27. KH. Munajad : Kertosono

28. KH. Romli Tamim : Rejoso jombang

29. KH. Muhammad Anwar : Pacul Bawang, Jombang

30. KH. Abdul Madjid : Bata-bata, Pamekasan, Madura

31. KH. Abdul Hamid bin Itsbat, banyuwangi

32. KH. Muhammad Thohir jamaluddin : Sumber Gayam, Madura.

33. KH. Zainur Rasyid : Kironggo, Bondowoso

34. KH. Hasan Mustofa : Garut Jawa Barat

35. KH. Raden Fakih Maskumambang : Gresik

36. KH. Sayyid Ali Bafaqih : Pendiri, pengasuh Pesantren Loloan Barat, Negara, Bali.”[2] [*]
SYEKH KHOLIL DAN NU

Berikut saya nukil tulisan Saifur Rachman dalam buku “Surat Kepada Anjing Hitam”:

“Murid Kiai Kholil, Kiai Hasyim Asy’ari, sebagai sesepuh Pulau Jawa waktu itu, sedang memusatkan perhatiannya terhadap rencana berdirinya Jam’iyyah Nahdlatul Ulama. Kiai Hasyim Asy’ari tampak resah, beberapa kali memohon petunjuk Allah SWT dengan melaksanakan sholat Istikharah. Sungguhpun sudah melakukan sholat istikharah berkali-kali, namun petunjuk tak kunjung datang. Rupanya petunjuk Allah terhadap rencana berdirinya jam’iyah Nahdlatul Ulama tidak diberikan langsung kepada Kiai Hasyim Asy’ari, tetapi melalui Kiai Kholil.

Pada tahun 1924, ketika petunjuk Allah datang, Syekh Kholil segera memanggil muridnya, As’ad Syamsul Arifin, santri senior berumur 27 tahun untuk menghadap.

“As’ad,” kata Syekh Kholil, “Ya, Kiai, “ jawab As’ad santri.

“As’ad, tongkat ini antarkan ke Tebu Ireng dan sampaikan langsung kepada Kiai Hasyim Asy-’ari,“ pesan Syekh Kholil sambil menyerahkan sebuah tongkat. “Tetapi ada syaratnya. Kamu harus hafal Al-Quran ayat 17-23 surat Thoha,” pesan Syekh Kholil lebih lanjut, “Bacakanlah kepada Kiai Hasyim ayat-ayat itu,” pesan Syekh Kholil menutup pembicaraan.

Begitu menerima perintah, As’ad santri segera berangkat ke Tebu Ireng, kediaman KH. Hasyim Asy’ari. Setelah As’ad santri menempuh perjalanan cukup panjang dengan berjalan kaki yang tentu saja banyak mengalami suka dan duka, akhirnya tibalah di Tebu Ireng. Mendengar kedatangan utusan Syekh Kholil, Kiai Hasyim Asy’ari menduga pasti ada sesuatu yang sangat penting. Ternyata benar.

“Kiai, saya diutus Kiai Kholil untuk mengantarkan dan menyerahkan tongkat ini kepada Kiai.” Kata As’ad santri sambil menyerahkan sebuah tongkat. Tongkat itu diterima dengan penuh perasaan haru. Kiai Hasyim lalu bertanya kepada As’ad santri, “Apa tidak ada pesan dari Kiai Kholil?” As’ad santri lalu membaca :

وَمَا تِلْكَ بِيَمِيْنِكَ يـمُوْسى (17) قَالَ هِيَ عَصَايَ أَتَوَكَّأُ عَلَيْهَا وَأَهُشُّ بِهَا عَلى غَنَمِيْ وَلِيَ فِيْهَا مَآرِبُ أُخْرى (18) قَالَ أَلْقِهَا يـمُوْسى (19) فَأَلْقـهَا فَإِذَا هِيَ حَيَّةٌ تَسْعى (20) قَالَ خُذْهَا وَلاتَخَفْ سَنُعِيْدُهَا سِيْرَتَهَا الأُوْلى (21) وَاضْمُمُ يَدَكَ إِلى جَنَاحِكَ تَخْرُجْ بَيْضَاءَ مِنْ غَيْرِ سُوْءٍ آيَةً أُخْرى (22) لِنُرِيَكَ مِنْ آيـتِنَا الكُبْرى (23)

Artinya:

“Apakah itu yang ditanganmu, hai Musa?” Berkata Musa: “Ini adalah tongkatku, aku bertelekan padanya, dan aku pukul (daun) dengannya untuk kambing dan bagiku ada lagi keperluan lain padanya.” Allah berfirman: “Lemparkanlah ia, hai Musa!” Lalu dilemparkan tongkat itu, maka tiba-tiba menjadi sekor ular yang merayap dengan cepat. Allah berfirman: “Peganglah ia dan jangan kau takut, kami akan mengembalikannya pada keadaan semula, dan kepitkanlah tanganmu diketiakmu niscaya keluar menjadi putih cemerlang tanpa cacat, sebagai mukjizat yang lain, untuk Kami perlihatkan kepadau sebagian dari tanda-tanda kekuasan Kami yang sangat besar”.

Mendengar ayat-ayat yang dibacakan As’ad santri, hati Kiai Hasyim bergetar. Matanya menerawang. Terbayang wajah Syekh Kholil yang sangat tua dan bijaksana. “Oh ya, berarti ini berkaitan dengan rencana mendirikan jam’iyah Nahdlatul Ulama itu,” kata Kiai Hasyim Asy’ari terharu. Kiai Hasyim menangkap isyarat berarti gurunya tidak berkeberatan kalau mendirikan sebuah organisasi jam’iyah. Sejak saat itulah keinginan Kiai Hasyim untuk mendirikan sebuah organisasi jami’yyah sudah mantap. Lalu dimusyawarahkan dan dirumuskannya segala sesuatu yang berkenaan dengan organisasi itu. Sungguhpun demikian, hari demi hari, bulan demi bulan, organisasi jam’iyyah yang dicita-citakan belum berdiri. Sampai suatu saat datang utusan Syekh Kholil ke Tebui Ireng. Memang, dalam pertengahan tahun 1925, Syekh Kholil memanggil As’ad santri kembali menghadap. Seperti satu setengah tahun yang lalu, As’ad santri dipanggil untuk maksud yang sama, yaitu diutus ke Tebu Ireng. Bedanya, kalau dahulu diutus untuk menyerahkan tongkat, maka kali ini untuk menyerahkan tasbih. Seperti halnya tongkat, tasbih inipun disertai pesan Syekh Kholil pada As’ad santri berupa bacaan salah satu Asma’ul Husna, yaitu Ya Jabbar Ya Qohhar sebanyak tiga kali. Berangkatlah As’ad santri ke Tebu Ireng sebagai utusan Syekh Kholil Bangkalan. Setelah As’ad santri menempuh perjalanan yang cukup jauh dengan berjalan kaki. Tentu saja suka dukapun dialami Kiai As’ad dalam tugas ini, seperti yang dituturkan oleh beliau sendiri bahwa dalam perjalanan itu sampai ada yang mengatakan dirinya sebagai orang gila karena berkalungkan tasbih sambil berjalan kaki. Tetapi ada juga yang mengatakan sebagai seorang wali Allah.

Akhirnya, As’ad santri tiba di Tebu Ireng. Kiai As’ad berkata: ”Sesampainya di Tebu Ireng, saya bertemu dengan Kiai Hasyim dan menyerahkan tasbih sambil membungkuk. Kiai hasyim sendiri yang mengambil tasbih itu dari leher saya.” Tasbih yang diserahkan kepada Kiai Hasyim tidak berubah dari posisi semula sejak dikalungkan oleh Syekh Kholil di Bangkalan. “Saya tidak berani mengubahnya, meskipun di jalan banyak orang yang menertawakan dan mungkin saya dianggap gila.” Kata Kiai As’ad mengenang perjalanan yang katanya tidak bisa melupakan kejadian itu. Setahun setelah kejadian itu, di Surabaya berkumpul para ulama se-Jawa-madura. Mereka bermusyawarah dan sepakat mendirikan organisasi Islam Jami’yyah Nahdlatul Ulama di Indonesia. Pada hari itu juga, tangal 31 Desember 1926, jam’iyyah Nahdlatul Ulama resmi berdiri. Kemudian para ulama sepakat memilih KH. Hasyim Asy’ari menjabat sebagai ketua umumnya. Latar belakang sejarah kelahiran NU yang tidak mudah. Untuk mendirikannya memohon izin terlebih dahulu kepada Allah SWT. Permohonan petunjuk yang diprakarsai oleh Kiai Hasyim Asy’ari rupanya tidak datang langsung kepada beliau. Tetapi petunjuk datang melalui Syekh Kholil. Jadi, jelas posisi Syekh Kholil didalam kesejarahan proses berdirinya jam’iyyah Nahdlatul Ulama adalah sebagai inspirator.”[3]

Kemudian, Kiai Kholili bin Abdul Lathif meriwayatkan, sebagaimana yang yang dituturkan oleh Kiai Thoha Kholili Jangkibuan, bahwa pada tahun 1925, beberapa waktu sebelum Syekh Kholil wafat, Kiai Hasyim Asy’ari bersama beberapa Kiai Jawa datang ke Bangkalan untuk memohon restu Syekh Kholil didalam meresmikan NU. Namun saat itu kesehatan Syekh Kholil sudah sangat lemah, sehingga beberapa saat sebelum kedatangan rombongan Kiai Hasyim Asy’ari, Syekh Kholil menitip pesan kepada Kiai Muhammad Thoha (menantu Syekh Kholil), bahwa sebentar lagi rombongan Kiai Hasyim datang, mereka tidak usah bertemu Syekh Kholil. Melalui Kiai Muhammad Thoha, Syekh Kholil memberi restu atas peresmian NU. Dan memang, pada akhir hayat Syekh Kholil, ketika beliau tidak lagi sehat, beliau jarang sekali menerima tamu. Apabila ada pertanyaan masalah hukum, beliau sering melemparkan kepada Kiai Muhammad Thoha untuk menjawabnya. Maka rombongan Kiai Hasyim Asy’ari langsung menuju Kiai Muhammad Thoha di Pesantren Jangkibuan. [*]

[1] Saif ur Rachman, Surat kepada Anjing Hitam, Pustaka Ciganjur cetakan pertama tahun 1999, halaman 20-21.[2] Saif ur Rachman, Surat kepada Anjing Hitam, Pustaka Ciganjur cetakan pertama tahun 1999, halaman 12-13

[3] Saifur Rachman, Surat kepada Anjing Hitam, Pustaka Ciganjur cetakan pertama tahun 1999, halaman 25-28.

Sumber http://azmatkhanalhusaini.com/index.php?option=com_content&task=view&id=31&Itemid=69

SYAIKH NAWAWI AL BANTANI

2011-01-18T21:33:00.000-08:00

Bismilahirrahmanirrahim Walhamdulillahi Rabbil ‘aalamiin Wassholatu Wassalamu `Ala Rasulillah, Wa’ala Aalihie Washohbihie Waman Walaah amma ba’du…
Ada beberapa nama yang bisa disebut sebagai tokoh Kitab Kuning Indonesia. Sebut misalnya, Syekh Nawawi Al-Bantani, Syekh Abdul Shamad Al-Palimbani, Syekh Yusuf Makasar, Syekh Syamsudin Sumatrani, Hamzah Fansuri, Nuruddin Al-Raniri, Sheikh Ihsan Al-Jampesi, dan Syekh Muhammad Mahfudz Al-Tirmasi. Mereka ini termasuk kelompok ulama yang diakui tidak hanya di kalangan pesantren di Indonesia, tapi juga di beberapa universitas di luar negeri. Dari beberapa tokoh tadi, nama Syekh Nawawi Al-Bantani boleh disebut sebagai tokoh utamanya. Ulama kelahiran Desa Tanara, Kecamatan Tirtayasa, Serang, Banten, Jawa Barat, 1813 ini layak menempati posisi itu karena hasil karyanya menjadi rujukan utama berbagai pesantren di tanah air, bahkan di luar negeri.
Bernama lengkap Abu Abdullah al-Mu’thi Muhammad Nawawi bin Umar al-Tanari al-Bantani al-Jawi, Syekh Nawawi sejak kecil telah diarahkan ayahnya, KH. Umar bin Arabi menjadi seorang ulama. Setelah mendidik langsung putranya, KH. Umar yang sehari-harinya menjadi penghulu Kecamatan Tanara menyerahkan Nawawi kepada KH. Sahal, ulama terkenal di Banten. Usai dari Banten, Nawawi melanjutkan pendidikannya kepada ulama besar Purwakarta Kyai Yusuf.
Ketika berusia 15 tahun bersama dua orang saudaranya, Nawawi pergi ke Tanah Suci untuk menunaikan ibadah haji. Tapi, setelah musim haji usai, ia tidak langsung kembali ke tanah air. Dorongan menuntut ilmu menyebabkan ia bertahan di Kota Suci Mekkah untuk menimba ilmu kepada ulama-ulama besar kelahiran Indonesia dan negeri lainnya, seperti Imam Masjidil Haram Syekh Ahmad Khatib Sambas, Abdul Ghani Bima, Yusuf Sumbulaweni, Syekh Nahrawi, Syekh Ahmad Dimyati, Ahmad Zaini Dahlan, Muhammad Khatib Hambali, dan Syekh Abdul Hamid Daghestani.
Tiga tahun lamanya ia menggali ilmu dari ulama-ulama Mekkah. Setelah merasa bekal ilmunya cukup, segeralah ia kembali ke tanah air. Ia lalu mengajar dipesantren ayahnya. Namun, kondisi tanah air agaknya tidak menguntungkan pengembangan ilmunya. Saat itu, hampir semua ulama Islam mendapat tekanan dari penjajah Belanda. Keadaan itu tidak menyenangkan hati Nawawi. Lagi pula, keinginannya menuntut ilmu di negeri yang telah menarik hatinya, begitu berkobar. Akhirnya, kembalilah Syekh Nawawi ke Tanah Suci.
Kecerdasan dan ketekunannya mengantarkan ia menjadi salah satu murid yang terpandang di Masjidil Haram. Ketika Syekh Ahmad Khatib Sambas uzur menjadi Imam Masjidil Haram, Nawawi ditunjuk menggantikannya. Sejak saat itulah ia menjadi Imam Masjidil Haram dengan panggilan Syekh Nawawi al-Jawi. Selain menjadi Imam Masjid, ia juga mengajar dan menyelenggarakan halaqah (diskusi ilmiah) bagi murid-muridnya yang datang dari berbagai belahan dunia.
Laporan Snouck Hurgronje, orientalis yang pernah mengunjungi Mekkah ditahun 1884-1885 menyebut, Syekh Nawawi setiap harinya sejak pukul 07.30 hingga 12.00 memberikan tiga perkuliahan sesuai dengan kebutuhan jumlah muridnya. Di antara muridnya yang berasal dari Indonesia adalah KH. Kholil Madura, K.H. Asnawi Kudus, K.H. Tubagus Bakri, KH. Arsyad Thawil dari Banten dan KH. Hasyim Asy’ari dari Jombang. Mereka inilah yang kemudian hari menjadi ulama-ulama terkenal di tanah air. Sejak 15 tahun sebelum kewafatannya, Syekh Nawawi sangat giat dalam menulis buku. Akibatnya, ia tidak memiliki waktu lagi untuk mengajar. Ia termasuk penulis yang produktif dalam melahirkan kitab-kitab mengenai berbagai persoalan agama. Paling tidak 34 karya Syekh Nawawi tercatat dalam Dictionary of Arabic Printed Books karya Yusuf Alias Sarkis.
Beberapa kalangan lainnya malah menyebut karya-karyanya mencapai lebih dari 100 judul, meliputi berbagai disiplin ilmu, seperti tauhid, ilmu kalam, sejarah, syari’ah, tafsir, dan lainnya. Di antara buku yang ditulisnya dan mu’tabar (diakui secara luas–Red) seperti Tafsir Marah Labid, Atsimar al-Yaniah fi Ar-Riyadah al-Badiah, Nurazh Sullam, al-Futuhat al-Madaniyah, Tafsir Al-Munir, Tanqih Al-Qoul, Fath Majid, Sullam Munajah, Nihayah Zein, Salalim Al-Fudhala, Bidayah Al-Hidayah, Al-Ibriz Al-Daani, Bugyah Al-Awwam, Futuhus Samad, dan al-Aqdhu Tsamin. Sebagian karyanya tersebut juga diterbitkan di Timur Tengah. Dengan kiprah dan karya-karyanya ini, menempatkan dirinya sebagai Sayyid Ulama Hijaz hingga sekarang.
Dikenal sebagai ulama dan pemikir yang memiliki pandangan dan pendirian yang khas, Syekh Nawawi amat konsisten dan berkomitmen kuat bagi perjuangan umat Islam. Namun demikian, dalam menghadapi pemerintahan kolonial Hindia Belanda, ia memiliki caranya tersendiri. Syekh Nawawi misalnya, tidak agresif dan reaksioner dalam menghadapi kaum penjajah. Tapi, itu tak berarti ia kooperatif dengan mereka. Syekh Nawawi tetap menentang keras kerjasama dengan kolonial dalam bentuk apapun. Ia lebih suka memberikan perhatian kepada dunia ilmu dan para anak didiknya serta aktivitas dalam rangka menegakkan kebenaran dan agama Allah SWT.
Dalam bidang syari’at Islamiyah, Syekh Nawawi mendasarkan pandangannya pada dua sumber inti Islam, Alquran dan Al-Hadis, selain juga ijma’ dan qiyas. Empat pijakan ini seperti yang dipakai pendiri Mazhab Syafi’iyyah, yakni Imam Syafi’i. Mengenai ijtihad dan taklid (mengikuti salah satu ajaran), Syekh Nawawi berpendapat, bahwa yang termasuk mujtahid (ahli ijtihad) mutlak adalah Imam Syafi’i, Hanafi, Hanbali, dan Maliki. Bagi keempat ulama itu, katanya, haram bertaklid, sementara selain mereka wajib bertaklid kepada salah satu keempat imam mazhab tersebut. Pandangannya ini mungkin agak berbeda dengan kebanyakan ulama yang menilai pintu ijtihad tetaplah terbuka lebar sepanjang masa. Barangkali, bila dalam soal mazhab fikih, memang keempat ulama itulah yang patut diikuti umat Islam kini.
Apapun, umat Islam patut bersyukur pernah memiliki ulama dan guru besar keagamaan seperti Syekh Nawawi Al-Bantani. Kini, tahun haul (ulang tahun wafatnya) diperingati puluhan ribu orang di Tanara, Banten, setiap tahunnya.
Syekh Nawawi al-Bantani wafat dalam usia 84 tahun di Syeib A’li, sebuah kawasan di pinggiran kota Mekkah, pada 25 Syawal 1314H/1879 M.
oleh: Ust. H. Agus Zainal Arifin
Bismilahirrahmanirrahim Walhamdulillahi Rabbil ‘aalamiin Wassholatu Wassalamu `Ala Rasulillah, Wa’ala Aalihie Washohbihie Waman Walaah amma ba’du…
Syekh Muhammad bin Umar Nawawi Al-Bantani Al-Jawi, adalah ulama Indonesia bertaraf internasional, lahir di Kampung Pesisir, Desa Tanara, Kecamatan Tanara, Serang, Banten, 1815. Sejak umur 15 tahun pergi ke Makkah dan tinggal di sana tepatnya daerah Syi’ab Ali, hingga wafatnya 1897, dan dimakamkan di Ma’la. Ketenaran beliau di Makkah membuatnya di juluki Sayyidul Ulama Hijaz (Pemimpin Ulama Hijaz). Daerah Hijaz adalah daerah yang sejak 1925 dinamai Saudi Arabia (setelah dikudeta oleh Keluarga Saud).
Diantara ulama Indonesia yang sempat belajar ke Beliau adalah Syaikhona Khalil Bangkalan dan Hadratusy Syekh KH Hasyim Asy’ari. Kitab-kitab karangan beliau banyak yang diterbitkan di Mesir, seringkali beliau hanya mengirimkan manuscriptnya dan setelah itu tidak mempedulikan lagi bagaimana penerbit menyebarluaskan hasil karyanya, termasuk hak cipta dan royaltinya. Selanjutnya kitab-kitab beliau itu menjadi bagian dari kurikulum pendidikan agama di seluruh pesantren di Indonesia, bahkan Malaysia, Filipina, Thailand, dan juga negara-negara di Timur Tengah. Begitu produktifnya beliau dalam menyusun kitab (semuanya dalam bahasa Arab) hingga orang menjulukinya sebagai Imam Nawawi kedua. Imam Nawawi pertama adalah yang membuat Syarah Shahih Muslim, Majmu’ Syarhul Muhadzdzab, Riyadlush Shalihin, dll. Namun demikian panggilan beliau adalah Syekh Nawawi bukan Imam Nawawi.
Jumlah kitab beliau yang terkenal dan banyak dipelajari ada sekitar 22 kitab. Beliau pernah membuat tafsir Al-Qur’an berjudul Mirah Labid yang berhasil membahas dengan rinci setiap ayat suci Al-Qur’an. Buku beliau tentang etika berumah tangga, berjudul Uqudul Lijain (diterjemahkan ke Bahasa Indonesia) telah menjadi bacaan wajib para mempelai yang akan segera menikah. Kitab Nihayatuz Zain sangat tuntas membahas berbagai masalah fiqih (syariat Islam). Sebuah kitab kecil tentang syariat Islam yang berjudul Sullam (Habib Abdullah bin Husein bin Tahir Ba’alawi), diberinya Syarah (penjelasan rinci) dengan judul baru Mirqatus Su’udit Tashdiq. Salah satu karya beliau dalam hal kitab hadits adalah Tanqihul Qoul, syarah Kitab Lubabul Hadith (Imam Suyuthi). Kitab Hadits lain yang sangat terkenal adalah Nashaihul Ibad, yang beberapa tahun yang lalu dibahas secara bergantian oleh Alm. KH Mudzakkir Ma’ruf dan KH Masrikhan (dari Masjid Jami Mojokerto) dan disiarkan berbagai radio swasta di Jawa Timur. Kitab itu adalah syarah dari kitabnya Syekh Ibnu Hajar Al-Asqalani.
Di antara karomah beliau adalah, saat menulis syarah kitab Bidayatul Hidayah (karya Imam Ghozali), lampu minyak beliau padam, padahal saat itu sedang dalam perjalanan dengan sekedup onta (di jalan pun tetep menulis, tidak seperti kita, melamun atau tidur). Beliau berdoa, bila kitab ini dianggap penting dan bermanfaat buat kaum muslimin, mohon kepada Allah SWT memberikan sinar agar bisa melanjutkan menulis. Tiba-tiba jempol kaki beliau mengeluarkan api, bersinar terang, dan beliau meneruskan menulis syarah itu hingga selesai. Dan bekas api di jempol tadi membekas, hingga saat Pemerintah Hijaz memanggil beliau untuk dijadikan tentara (karena badan beliau tegap), ternyata beliau ditolak, karena adanya bekas api di jempol tadi.
Karomah yang lain, nampak saat beberapa tahun setelah beliau wafat, makamnya akan dibongkar oleh pemerintah untuk dipindahkan tulang belulangnya dan liang lahadnya akan ditumpuki jenazah lain (sebagaimana lazim di Ma’la). Saat itulah para petugas mengurungkan niatnya, sebab jenazah Syekh Nawawi (beserta kafannya) masih utuh walaupun sudah bertahun-tahun dikubur. Karena itu, bila pergi ke Makkah, Insya Allah kita akan bisa menemukan makam beliau di Pemakaman Umum Ma’la. Banyak juga kaum Muslimin yang mengunjungi rumah bekas peninggalan beliau di Serang, Banten

The Code of Hammurabi

2011-01-18T20:52:00.000-08:00

Mesopotamia

Prologue

When Anu the Sublime, King of the Anunaki, and Bel, the lord of Heaven and earth, who decreed the fate of the land, assigned to Marduk, the over-ruling son of Ea, God of righteousness, dominion over earthly man, and made him great among the Igigi, they called Babylon by his illustrious name, made it great on earth, and founded an everlasting kingdom in it, whose foundations are laid so solidly as those of heaven and earth; then Anu and Bel called by name me, Hammurabi, the exalted prince, who feared God, to bring about the rule of righteousness in the land, to destroy the wicked and the evil-doers; so that the strong should not harm the weak; so that I should rule over the black-headed people like Shamash, and enlighten the land, to further the well-being of mankind.

Hammurabi, the prince, called of Bel am I, making riches and increase, enriching Nippur and Dur-ilu beyond compare, sublime patron of E-kur; who reestablished Eridu and purified the worship of E-apsu; who conquered the four quarters of the world, made great the name of Babylon, rejoiced the heart of Marduk, his lord who daily pays his devotions in Saggil; the royal scion whom Sin made; who enriched Ur; the humble, the reverent, who brings wealth to Gish-shir-gal; the white king, heard of Shamash, the mighty, who again laid the foundations of Sippara; who clothed the gravestones of Malkat with green; who made E-babbar great, which is like the heavens, the warrior who guarded Larsa and renewed E-babbar, with Shamash as his helper; the lord who granted new life to Uruk, who brought plenteous water to its inhabitants, raised the head of E-anna, and perfected the beauty of Anu and Nana; shield of the land, who reunited the scattered inhabitants of Isin; who richly endowed E-gal-mach; the protecting king of the city, brother of the god Zamama; who firmly founded the farms of Kish, crowned E-me-te-ursag with glory, redoubled the great holy treasures of Nana, managed the temple of Harsag-kalama; the grave of the enemy, whose help brought about the victory; who increased the power of Cuthah; made all glorious in E-shidlam, the black steer, who gored the enemy; beloved of the god Nebo, who rejoiced the inhabitants of Borsippa, the Sublime; who is indefatigable for E-zida; the divine king of the city; the White, Wise; who broadened the fields of Dilbat, who heaped up the harvests for Urash; the Mighty, the lord to whom come scepter and crown, with which he clothes himself; the Elect of Ma-ma; who fixed the temple bounds of Kesh, who made rich the holy feasts of Nin-tu; the provident, solicitous, who provided food and drink for Lagash and Girsu, who provided large sacrificial offerings for the temple of Ningirsu; who captured the enemy, the Elect of the oracle who fulfilled the prediction of Hallab, who rejoiced the heart of Anunit; the pure prince, whose prayer is accepted by Adad; who satisfied the heart of Adad, the warrior, in Karkar, who restored the vessels for worship in E-ud-gal-gal; the king who granted life to the city of Adab; the guide of E-mach; the princely king of the city, the irresistible warrior, who granted life to the inhabitants of Mashkanshabri, and brought abundance to the temple of Shidlam; the White, Potent, who penetrated the secret cave of the bandits, saved the inhabitants of Malka from misfortune, and fixed their home fast in wealth; who established pure sacrificial gifts for Ea and Dam-gal-nun-na, who made his kingdom everlastingly great; the princely king of the city, who subjected the districts on the Ud-kib-nun-na Canal to the sway of Dagon, his Creator; who spared the inhabitants of Mera and Tutul; the sublime prince, who makes the face of Ninni shine; who presents holy meals to the divinity of Nin-a-zu, who cared for its inhabitants in their need, provided a portion for them in Babylon in peace; the shepherd of the oppressed and of the slaves; whose deeds find favor before Anunit, who provided for Anunit in the temple of Dumash in the suburb of Agade; who recognizes the right, who rules by law; who gave back to the city of Ashur its protecting god; who let the name of Ishtar of Nineveh remain in E-mish-mish; the Sublime, who humbles himself before the great gods; successor of Sumula-il; the mighty son of Sin-muballit; the royal scion of Eternity; the mighty monarch, the sun of Babylon, whose rays shed light over the land of Sumer and Akkad; the king, obeyed by the four quarters of the world; Beloved of Ninni, am I.

When Marduk sent me to rule over men, to give the protection of right to the land, I did right and righteousness in . . . , and brought about the well-being of the oppressed.

The Code of Laws

1
If any one ensnare another, putting a ban upon him, but he can not prove it, then he that ensnared him shall be put to death.

2
If any one bring an accusation against a man, and the accused go to the river and leap into the river, if he sink in the river his accuser shall take possession of his house. But if the river prove that the accused is not guilty, and he escape unhurt, then he who had brought the accusation shall be put to death, while he who leaped into the river shall take possession of the house that had belonged to his accuser.

3
If any one bring an accusation of any crime before the elders, and does not prove what he has charged, he shall, if it be a capital offense charged, be put to death.

4
If he satisfy the elders to impose a fine of grain or money, he shall receive the fine that the action produces.

5
If a judge try a case, reach a decision, and present his judgment in writing; if later error shall appear in his decision, and it be through his own fault, then he shall pay twelve times the fine set by him in the case, and he shall be publicly removed from the judge's bench, and never again shall he sit there to render judgement.

6
If any one steal the property of a temple or of the court, he shall be put to death, and also the one who receives the stolen thing from him shall be put to death.

7
If any one buy from the son or the slave of another man, without witnesses or a contract, silver or gold, a male or female slave, an ox or a sheep, an ass or anything, or if he take it in charge, he is considered a thief and shall be put to death.

8
If any one steal cattle or sheep, or an ass, or a pig or a goat, if it belong to a god or to the court, the thief shall pay thirtyfold; if they belonged to a freed man of the king he shall pay tenfold; if the thief has nothing with which to pay he shall be put to death.

9
If any one lose an article, and find it in the possession of another: if the person in whose possession the thing is found say "A merchant sold it to me, I paid for it before witnesses," and if the owner of the thing say, "I will bring witnesses who know my property," then shall the purchaser bring the merchant who sold it to him, and the witnesses before whom he bought it, and the owner shall bring witnesses who can identify his property. The judge shall examine their testimony—both of the witnesses before whom the price was paid, and of the witnesses who identify the lost article on oath. The merchant is then proved to be a thief and shall be put to death. The owner of the lost article receives his property, and he who bought it receives the money he paid from the estate of the merchant.

10
If the purchaser does not bring the merchant and the witnesses before whom he bought the article, but its owner bring witnesses who identify it, then the buyer is the thief and shall be put to death, and the owner receives the lost article.

11
If the owner do not bring witnesses to identify the lost article, he is an evil-doer, he has traduced, and shall be put to death.

12
If the witnesses be not at hand, then shall the judge set a limit, at the expiration of six months. If his witnesses have not appeared within the six months, he is an evil-doer, and shall bear the fine of the pending case.

14
If any one steal the minor son of another, he shall be put to death.

15
If any one take a male or female slave of the court, or a male or female slave of a freed man, outside the city gates, he shall be put to death.

16
If any one receive into his house a runaway male or female slave of the court, or of a freedman, and does not bring it out at the public proclamation of the major domus, the master of the house shall be put to death.

17
If any one find runaway male or female slaves in the open country and bring them to their masters, the master of the slaves shall pay him two shekels of silver.

18
If the slave will not give the name of the master, the finder shall bring him to the palace; a further investigation must follow, and the slave shall be returned to his master.

19
If he hold the slaves in his house, and they are caught there, he shall be put to death.

20
If the slave that he caught run away from him, then shall he swear to the owners of the slave, and he is free of all blame.

21
If any one break a hole into a house (break in to steal), he shall be put to death before that hole and be buried.

22
If any one is committing a robbery and is caught, then he shall be put to death.

23
If the robber is not caught, then shall he who was robbed claim under oath the amount of his loss; then shall the community, and . . . on whose ground and territory and in whose domain it was compensate him for the goods stolen.

24
If persons are stolen, then shall the community and . . . pay one mina of silver to their relatives.

25
If fire break out in a house, and some one who comes to put it out cast his eye upon the property of the owner of the house, and take the property of the master of the house, he shall be thrown into that self-same fire.

26
If a chieftain or a man (common soldier), who has been ordered to go upon the king's highway for war does not go, but hires a mercenary, if he withholds the compensation, then shall this officer or man be put to death, and he who represented him shall take possession of his house.

27
If a chieftain or man be caught in the misfortune of the king (captured in battle), and if his fields and garden be given to another and he take possession, if he return and reaches his place, his field and garden shall be returned to him, he shall take it over again.

28
If a chieftain or a man be caught in the misfortune of a king, if his son is able to enter into possession, then the field and garden shall be given to him, he shall take over the fee of his father.

29
If his son is still young, and can not take possession, a third of the field and garden shall be given to his mother, and she shall bring him up.

30
If a chieftain or a man leave his house, garden, and field and hires it out, and some one else takes possession of his house, garden, and field and uses it for three years: if the first owner return and claims his house, garden, and field, it shall not be given to him, but he who has taken possession of it and used it shall continue to use it.

31
If he hire it out for one year and then return, the house, garden, and field shall be given back to him, and he shall take it over again.

32
If a chieftain or a man is captured on the "Way of the King" (in war), and a merchant buy him free, and bring him back to his place; if he have the means in his house to buy his freedom, he shall buy himself free: if he have nothing in his house with which to buy himself free, he shall be bought free by the temple of his community; if there be nothing in the temple with which to buy him free, the court shall buy his freedom. His field, garden, and house shall not be given for the purchase of his freedom.

33
If a . . . or a . . . enter himself as withdrawn from the "Way of the King," and send a mercenary as substitute, but withdraw him, then the . . . or . . . shall be put to death.

34
If a . . . or a . . . harm the property of a captain, injure the captain, or take away from the captain a gift presented to him by the king, then the . . . or . . . shall be put to death.

35
If any one buy the cattle or sheep which the king has given to chieftains from him, he loses his money.

36
The field, garden, and house of a chieftain, of a man, or of one subject to quit-rent, can not be sold.

37
If any one buy the field, garden, and house of a chieftain, man, or one subject to quit-rent, his contract tablet of sale shall be broken (declared invalid) and he loses his money. The field, garden, and house return to their owners.

38
A chieftain, man, or one subject to quit-rent can not assign his tenure of field, house, and garden to his wife or daughter, nor can he assign it for a debt.

39
He may, however, assign a field, garden, or house which he has bought, and holds as property, to his wife or daughter or give it for debt.

40
He may sell field, garden, and house to a merchant (royal agents) or to any other public official, the buyer holding field, house, and garden for its usufruct.

41
If any one fence in the field, garden, and house of a chieftain, man, or one subject to quit-rent, furnishing the palings therefor; if the chieftain, man, or one subject to quit-rent return to field, garden, and house, the palings which were given to him become his property.

42
If any one take over a field to till it, and obtain no harvest therefrom, it must be proved that he did no work on the field, and he must deliver grain, just as his neighbor raised, to the owner of the field.

43
If he do not till the field, but let it lie fallow, he shall give grain like his neighbor's to the owner of the field, and the field which he let lie fallow he must plow and sow and return to its owner.

44
If any one take over a waste-lying field to make it arable, but is lazy, and does not make it arable, he shall plow the fallow field in the fourth year, harrow it and till it, and give it back to its owner, and for each ten gan (a measure of area) ten gur of grain shall be paid.

45
If a man rent his field for tillage for a fixed rental, and receive the rent of his field, but bad weather come and destroy the harvest, the injury falls upon the tiller of the soil.

46
If he do not receive a fixed rental for his field, but lets it on half or third shares of the harvest, the grain on the field shall be divided proportionately between the tiller and the owner.

47
If the tiller, because he did not succeed in the first year, has had the soil tilled by others, the owner may raise no objection; the field has been cultivated and he receives the harvest according to agreement.

48
If any one owe a debt for a loan, and a storm prostrates the grain, or the harvest fail, or the grain does not grow for lack of water; in that year he need not give his creditor any grain, he washes his debt-tablet in water and pays no rent for this year.

49
If any one take money from a merchant, and give the merchant a field tillable for corn or sesame and order him to plant corn or sesame in the field, and to harvest the crop; if the cultivator plant corn or sesame in the field, at the harvest the corn or sesame that is in the field shall belong to the owner of the field and he shall pay corn as rent, for the money he received from the merchant, and the livelihood of the cultivator shall he give to the merchant.

50
If he give a cultivated corn-field or a cultivated sesame-field, the corn or sesame in the field shall belong to the owner of the field, and he shall return the money to the merchant as rent.

51
If he have no money to repay, then he shall pay in corn or sesame in place of the money as rent for what he received from the merchant, according to the royal tariff.

52
If the cultivator do not plant corn or sesame in the field, the debtor's contract is not weakened.

53
If any one be too lazy to keep his dam in proper condition, and does not so keep it; if then the dam break and all the fields be flooded, then shall he in whose dam the break occurred be sold for money, and the money shall replace the corn which he has caused to be ruined.

54
If he be not able to replace the corn, then he and his possessions shall be divided among the farmers whose corn he has flooded.

55
If any one open his ditches to water his crop, but is careless, and the water flood the field of his neighbor, then he shall pay his neighbor corn for his loss.

56
If a man let in the water, and the water overflow the plantation of his neighbor, he shall pay ten gur of corn for every ten gan of land.

57
If a shepherd, without the permission of the owner of the field, and without the knowledge of the owner of the sheep, lets the sheep into a field to graze, then the owner of the field shall harvest his crop, and the shepherd, who had pastured his flock there without permission of the owner of the field, shall pay to the owner twenty gur of corn for every ten gan.

58
If after the flocks have left the pasture and been shut up in the common fold at the city gate, any shepherd let them into a field and they graze there, this shepherd shall take possession of the field which he has allowed to be grazed on, and at the harvest he must pay sixty gur of corn for every ten gan.

59
If any man, without the knowledge of the owner of a garden, fell a tree in a garden he shall pay half a mina in money.

60
If any one give over a field to a gardener, for him to plant it as a garden, if he work at it, and care for it for four years, in the fifth year the owner and the gardener shall divide it, the owner taking his part in charge.

61
If the gardener has not completed the planting of the field, leaving one part unused, this shall be assigned to him as his.

62
If he do not plant the field that was given over to him as a garden, if it be arable land (for corn or sesame) the gardener shall pay the owner the produce of the field for the years that he let it lie fallow, according to the product of neighboring fields, put the field in arable condition and return it to its owner.

63
If he transform waste land into arable fields and return it to its owner, the latter shall pay him for one year ten gur for ten gan.

64
If any one hand over his garden to a gardener to work, the gardener shall pay to its owner two-thirds of the produce of the garden, for so long as he has it in possession, and the other third shall he keep.

65
If the gardener do not work in the garden and the product fall off, the gardener shall pay in proportion to other neighboring gardens.

[Here a portion of the text is missing, apparently comprising thirty-four paragraphs.]

100
. . . interest for the money, as much as he has received, he shall give a note therefor, and on the day, when they settle, pay to the merchant.

101
If there are no mercantile arrangements in the place whither he went, he shall leave the entire amount of money which he received with the broker to give to the merchant.

102
If a merchant entrust money to an agent (broker) for some investment, and the broker suffer a loss in the place to which he goes, he shall make good the capital to the merchant.

103
If, while on the journey, an enemy take away from him anything that he had, the broker shall swear by God and be free of obligation.

104
If a merchant give an agent corn, wool, oil, or any other goods to transport, the agent shall give a receipt for the amount, and compensate the merchant therefor. Then he shall obtain a receipt form the merchant for the money that he gives the merchant.

105
If the agent is careless, and does not take a receipt for the money which he gave the merchant, he can not consider the unreceipted money as his own.

106
If the agent accept money from the merchant, but have a quarrel with the merchant (denying the receipt), then shall the merchant swear before God and witnesses that he has given this money to the agent, and the agent shall pay him three times the sum.

107
If the merchant cheat the agent, in that as the latter has returned to him all that had been given him, but the merchant denies the receipt of what had been returned to him, then shall this agent convict the merchant before God and the judges, and if he still deny receiving what the agent had given him shall pay six times the sum to the agent.

108
If a tavern-keeper (feminine) does not accept corn according to gross weight in payment of drink, but takes money, and the price of the drink is less than that of the corn, she shall be convicted and thrown into the water.

109
If conspirators meet in the house of a tavern-keeper, and these conspirators are not captured and delivered to the court, the tavern-keeper shall be put to death.

112
If any one be on a journey and entrust silver, gold, precious stones, or any movable property to another, and wish to recover it from him; if the latter do not bring all of the property to the appointed place, but appropriate it to his own use, then shall this man, who did not bring the property to hand it over, be convicted, and he shall pay fivefold for all that had been entrusted to him.

113
If any one have consignment of corn or money, and he take from the granary or box without the knowledge of the owner, then shall he who took corn without the knowledge of the owner out of the granary or money out of the box be legally convicted, and repay the corn he has taken. And he shall lose whatever commission was paid to him, or due him.

114
If a man have no claim on another for corn and money, and try to demand it by force, he shall pay one-third of a mina of silver in every case.

115
If any one have a claim for corn or money upon another and imprison him; if the prisoner die in prison a natural death, the case shall go no further.

116
If the prisoner die in prison from blows or maltreatment, the master of the prisoner shall convict the merchant before the judge. If he was a free-born man, the son of the merchant shall be put to death; if it was a slave, he shall pay one-third of a mina of gold, and all that the master of the prisoner gave he shall forfeit.

117
If any one fail to meet a claim for debt, and sell himself, his wife, his son, and daughter for money or give them away to forced labor: they shall work for three years in the house of the man who bought them, or the proprietor, and in the fourth year they shall be set free.

118
If he give a male or female slave away for forced labor, and the merchant sublease them, or sell them for money, no objection can be raised.

119
If any one fail to meet a claim for debt, and he sell the maid servant who has borne him children, for money, the money which the merchant has paid shall be repaid to him by the owner of the slave and she shall be freed.

120
If any one store corn for safe keeping in another person's house, and any harm happen to the corn in storage, or if the owner of the house open the granary and take some of the corn, or if especially he deny that the corn was stored in his house: then the owner of the corn shall claim his corn before God (on oath), and the owner of the house shall pay its owner for all of the corn that he took.

121
If any one store corn in another man's house he shall pay him storage at the rate of one gur for every five ka of corn per year.

122
If any one give another silver, gold, or anything else to keep, he shall show everything to some witness, draw up a contract, and then hand it over for safe keeping.

123
If he turn it over for safe keeping without witness or contract, and if he to whom it was given deny it, then he has no legitimate claim.

124
If any one deliver silver, gold, or anything else to another for safe keeping, before a witness, but he deny it, he shall be brought before a judge, and all that he has denied he shall pay in full.

125
If any one place his property with another for safe keeping, and there, either through thieves or robbers, his property and the property of the other man be lost, the owner of the house, through whose neglect the loss took place, shall compensate the owner for all that was given to him in charge. But the owner of the house shall try to follow up and recover his property, and take it away from the thief.

126
If any one who has not lost his goods state that they have been lost, and make false claims: if he claim his goods and amount of injury before God, even though he has not lost them, he shall be fully compensated for all his loss claimed. (I.e., the oath is all that is needed.)

127
If any one "point the finger" (slander) at a sister of a god or the wife of any one, and can not prove it, this man shall be taken before the judges and his brow shall be marked. (by cutting the skin, or perhaps hair.)

128
If a man take a woman to wife, but have no intercourse with her, this woman is no wife to him.

129
If a man's wife be surprised (in flagrante delicto) with another man, both shall be tied and thrown into the water, but the husband may pardon his wife and the king his slaves.

130
If a man violate the wife (betrothed or child-wife) of another man, who has never known a man, and still lives in her father's house, and sleep with her and be surprised, this man shall be put to death, but the wife is blameless.

131
If a man bring a charge against one's wife, but she is not surprised with another man, she must take an oath and then may return to her house.

132
If the "finger is pointed" at a man's wife about another man, but she is not caught sleeping with the other man, she shall jump into the river for her husband.

133
If a man is taken prisoner in war, and there is a sustenance in his house, but his wife leave house and court, and go to another house: because this wife did not keep her court, and went to another house, she shall be judicially condemned and thrown into the water.

134
If any one be captured in war and there is not sustenance in his house, if then his wife go to another house this woman shall be held blameless.

135
If a man be taken prisoner in war and there be no sustenance in his house and his wife go to another house and bear children; and if later her husband return and come to his home: then this wife shall return to her husband, but the children follow their father.

136
If any one leave his house, run away, and then his wife go to another house, if then he return, and wishes to take his wife back: because he fled from his home and ran away, the wife of this runaway shall not return to her husband.

137
If a man wish to separate from a woman who has borne him children, or from his wife who has borne him children: then he shall give that wife her dowry, and a part of the usufruct of field, garden, and property, so that she can rear her children. When she has brought up her children, a portion of all that is given to the children, equal as that of one son, shall be given to her. She may then marry the man of her heart.

138
If a man wishes to separate from his wife who has borne him no children, he shall give her the amount of her purchase money and the dowry which she brought from her father's house, and let her go.

139
If there was no purchase price he shall give her one mina of gold as a gift of release.

140
If he be a freed man he shall give her one-third of a mina of gold.

141
If a man's wife, who lives in his house, wishes to leave it, plunges into debt, tries to ruin her house, neglects her husband, and is judicially convicted: if her husband offer her release, she may go on her way, and he gives her nothing as a gift of release. If her husband does not wish to release her, and if he take another wife, she shall remain as servant in her husband's house.

142
If a woman quarrel with her husband, and say: "You are not congenial to me," the reasons for her prejudice must be presented. If she is guiltless, and there is no fault on her part, but he leaves and neglects her, then no guilt attaches to this woman, she shall take her dowry and go back to her father's house.

143
If she is not innocent, but leaves her husband, and ruins her house, neglecting her husband, this woman shall be cast into the water.

144
If a man take a wife and this woman give her husband a maid-servant, and she bear him children, but this man wishes to take another wife, this shall not be permitted to him; he shall not take a second wife.

145
If a man take a wife, and she bear him no children, and he intend to take another wife: if he take this second wife, and bring her into the house, this second wife shall not be allowed equality with his wife.

146
If a man take a wife and she give this man a maid-servant as wife and she bear him children, and then this maid assume equality with the wife: because she has borne him children her master shall not sell her for money, but he may keep her as a slave, reckoning her among the maid-servants.

147
If she have not borne him children, then her mistress may sell her for money.

148
If a man take a wife, and she be seized by disease, if he then desire to take a second wife he shall not put away his wife, who has been attacked by disease, but he shall keep her in the house which he has built and support her so long as she lives.

149
If this woman does not wish to remain in her husband's house, then he shall compensate her for the dowry that she brought with her from her father's house, and she may go.

150
If a man give his wife a field, garden, and house and a deed therefor, if then after the death of her husband the sons raise no claim, then the mother may bequeath all to one of her sons whom she prefers, and need leave nothing to his brothers.

151
If a woman who lived in a man's house made an agreement with her husband, that no creditor can arrest her, and has given a document therefor: if that man, before he married that woman, had a debt, the creditor can not hold the woman for it. But if the woman, before she entered the man's house, had contracted a debt, her creditor can not arrest her husband therefor.

152
If after the woman had entered the man's house, both contracted a debt, both must pay the merchant.

153
If the wife of one man on account of another man has their mates (her husband and the other man's wife) murdered, both of them shall be impaled.

154
If a man be guilty of incest with his daughter, he shall be driven from the place (exiled).

155
If a man betroth a girl to his son, and his son have intercourse with her, but he (the father) afterward defile her, and be surprised, then he shall be bound and cast into the water (drowned).

156
If a man betroth a girl to his son, but his son has not known her, and if then he defile her, he shall pay her half a gold mina, and compensate her for all that she brought out of her father's house. She may marry the man of her heart.

157
If any one be guilty of incest with his mother after his father, both shall be burned.

158
If any one be surprised after his father with his chief wife, who has borne children, he shall be driven out of his father's house.

159
If any one, who has brought chattels into his father-in-law's house, and has paid the purchase-money, looks for another wife, and says to his father-in-law: "I do not want your daughter," the girl's father may keep all that he had brought.

160
If a man bring chattels into the house of his father-in-law, and pay the "purchase price" (for his wife): if then the father of the girl say: "I will not give you my daughter," he shall give him back all that he brought with him.

161
If a man bring chattels into his father-in-law's house and pay the "purchase price," if then his friend slander him, and his father-in-law say to the young husband: "You shall not marry my daughter," the he shall give back to him undiminished all that he had brought with him; but his wife shall not be married to the friend.

162
If a man marry a woman, and she bear sons to him; if then this woman die, then shall her father have no claim on her dowry; this belongs to her sons.

163
If a man marry a woman and she bear him no sons; if then this woman die, if the "purchase price" which he had paid into the house of his father-in-law is repaid to him, her husband shall have no claim upon the dowry of this woman; it belongs to her father's house.

164
If his father-in-law do not pay back to him the amount of the "purchase price" he may subtract the amount of the "Purchase price" from the dowry, and then pay the remainder to her father's house.

165
If a man give to one of his sons whom he prefers a field, garden, and house, and a deed therefor: if later the father die, and the brothers divide the estate, then they shall first give him the present of his father, and he shall accept it; and the rest of the paternal property shall they divide.

166
If a man take wives for his son, but take no wife for his minor son, and if then he die: if the sons divide the estate, they shall set aside besides his portion the money for the "purchase price" for the minor brother who had taken no wife as yet, and secure a wife for him.

167
If a man marry a wife and she bear him children: if this wife die and he then take another wife and she bear him children: if then the father die, the sons must not partition the estate according to the mothers, they shall divide the dowries of their mothers only in this way; the paternal estate they shall divide equally with one another.

168
If a man wish to put his son out of his house, and declare before the judge: "I want to put my son out," then the judge shall examine into his reasons. If the son be guilty of no great fault, for which he can be rightfully put out, the father shall not put him out.

169
If he be guilty of a grave fault, which should rightfully deprive him of the filial relationship, the father shall forgive him the first time; but if he be guilty of a grave fault a second time the father may deprive his son of all filial relation.

170
If his wife bear sons to a man, or his maid-servant have borne sons, and the father while still living says to the children whom his maid-servant has borne: "My sons," and he count them with the sons of his wife; if then the father die, then the sons of the wife and of the maid-servant shall divide the paternal property in common. The son of the wife is to partition and choose.

171
If, however, the father while still living did not say to the sons of the maid-servant: "My sons," and then the father dies, then the sons of the maid-servant shall not share with the sons of the wife, but the freedom of the maid and her sons shall be granted. The sons of the wife shall have no right to enslave the sons of the maid; the wife shall take her dowry (from her father), and the gift that her husband gave her and deeded to her (separate from dowry, or the purchase-money paid her father), and live in the home of her husband: so long as she lives she shall use it, it shall not be sold for money. Whatever she leaves shall belong to her children.

172
If her husband made her no gift, she shall be compensated for her gift, and she shall receive a portion from the estate of her husband, equal to that of one child. If her sons oppress her, to force her out of the house, the judge shall examine into the matter, and if the sons are at fault the woman shall not leave her husband's house. If the woman desire to leave the house, she must leave to her sons the gift which her husband gave her, but she may take the dowry of her father's house. Then she may marry the man of her heart.

173
If this woman bear sons to her second husband, in the place to which she went, and then die, her earlier and later sons shall divide the dowry between them.

174
If she bear no sons to her second husband, the sons of her first husband shall have the dowry.

175
If a State slave or the slave of a freed man marry the daughter of a free man, and children are born, the master of the slave shall have no right to enslave the children of the free.

176
If, however, a State slave or the slave of a freed man marry a man's daughter, and after he marries her she bring a dowry from a father's house, if then they both enjoy it and found a household, and accumulate means, if then the slave die, then she who was free born may take her dowry, and all that her husband and she had earned; she shall divide them into two parts, one-half the master for the slave shall take, and the other half shall the free-born woman take for her children. If the free-born woman had no gift she shall take all that her husband and she had earned and divide it into two parts; and the master of the slave shall take one-half and she shall take the other for her children.

177
If a widow, whose children are not grown, wishes to enter another house (remarry), she shall not enter it without the knowledge of the judge. If she enter another house the judge shall examine the state of the house of her first husband. Then the house of her first husband shall be entrusted to the second husband and the woman herself as managers. And a record must be made thereof. She shall keep the house in order, bring up the children, and not sell the house-hold utensils. He who buys the utensils of the children of a widow shall lose his money, and the goods shall return to their owners.

178
If a "devoted woman" or a prostitute to whom her father has given a dowry and a deed therefor, but if in this deed it is not stated that she may bequeath it as she pleases, and has not explicitly stated that she has the right of disposal; if then her father die, then her brothers shall hold her field and garden, and give her corn, oil, and milk according to her portion, and satisfy her. If her brothers do not give her corn, oil, and milk according to her share, then her field and garden shall support her. She shall have the usufruct of field and garden and all that her father gave her so long as she lives, but she can not sell or assign it to others. Her position of inheritance belongs to her brothers.

179
If a "sister of a god," or a prostitute, receive a gift from her father, and a deed in which it has been explicitly stated that she may dispose of it as she pleases, and give her complete disposition thereof: if then her father die, then she may leave her property to whomsoever she pleases. Her brothers can raise no claim thereto.

180
If a father give a present to his daughter—either marriageable or a prostitute (unmarriageable)—and then die, then she is to receive a portion as a child from the paternal estate, and enjoy its usufruct so long as she lives. Her estate belongs to her brothers.

181
If a father devote a temple-maid or temple-virgin to God and give her no present: if then the father die, she shall receive the third of a child's portion from the inheritance of her father's house, and enjoy its usufruct so long as she lives. Her estate belongs to her brothers.

182
If a father devote his daughter as a wife of Mardi of Babylon (as in 181), and give her no present, nor a deed; if then her father die, then shall she receive one-third of her portion as a child of her father's house from her brothers, but Marduk may leave her estate to whomsoever she wishes.

183
If a man give his daughter by a concubine a dowry, and a husband, and a deed; if then her father die, she shall receive no portion from the paternal estate.

184
If a man do not give a dowry to his daughter by a concubine, and no husband; if then her father die, her brother shall give her a dowry according to her father's wealth and secure a husband for her.

185
If a man adopt a child and to his name as son, and rear him, this grown son can not be demanded back again.

186
If a man adopt a son, and if after he has taken him he injure his foster father and mother, then this adopted son shall return to his father's house.

187
The son of a paramour in the palace

service, or of a prostitute, can not be demanded back.
188
If an artizan has undertaken to rear a child and teaches him his craft, he can not be demanded back.
189
If he has not taught him his craft, this adopted son may return to his father's house.

190
If a man does not maintain a child that he has adopted as a son and reared with his other children, then his adopted son may return to his father's house.

191
If a man, who had adopted a son and reared him, founded a household, and had children, wish to put this adopted son out, then this son shall not simply go his way. His adoptive father shall give him of his wealth one-third of a child's portion, and then he may go. He shall not give him of the field, garden, and house.

192
If a son of a paramour or a prostitute say to his adoptive father or mother: "You are not my father, or my mother," his tongue shall be cut off.

193
If the son of a paramour or a prostitute desire his father's house, and desert his adoptive father and adoptive mother, and goes to his father's house, then shall his eye be put out.

194
If a man give his child to a nurse and the child die in her hands, but the nurse unbeknown to the father and mother nurse another child, then they shall convict her of having nursed another child without the knowledge of the father and mother and her breasts shall be cut off.

195
If a son strike his father, his hands shall be hewn off.

196
If a man put out the eye of another man, his eye shall be put out. [ An eye for an eye ]

197
If he break another man's bone, his bone shall be broken.

198
If he put out the eye of a freed man, or break the bone of a freed man, he shall pay one gold mina.

199
If he put out the eye of a man's slave, or break the bone of a man's slave, he shall pay one-half of its value.

200
If a man knock out the teeth of his equal, his teeth shall be knocked out. [ A tooth for a tooth ]

201
If he knock out the teeth of a freed man, he shall pay one-third of a gold mina.

202
If any one strike the body of a man higher in rank than he, he shall receive sixty blows with an ox-whip in public.

203
If a free-born man strike the body of another free-born man or equal rank, he shall pay one gold mina.

204
If a freed man strike the body of another freed man, he shall pay ten shekels in money.

205
If the slave of a freed man strike the body of a freed man, his ear shall be cut off.

206
If during a quarrel one man strike another and wound him, then he shall swear, "I did not injure him wittingly," and pay the physicians.

207
If the man die of his wound, he shall swear similarly, and if he (the deceased) was a free-born man, he shall pay half a mina in money.

208
If he was a freed man, he shall pay one-third of a mina.

209
If a man strike a free-born woman so that she lose her unborn child, he shall pay ten shekels for her loss.

210
If the woman die, his daughter shall be put to death.

211
If a woman of the free class lose her child by a blow, he shall pay five shekels in money.

212
If this woman die, he shall pay half a mina.

213
If he strike the maid-servant of a man, and she lose her child, he shall pay two shekels in money.

214
If this maid-servant die, he shall pay one-third of a mina.

215
If a physician make a large incision with an operating knife and cure it, or if he open a tumor (over the eye) with an operating knife, and saves the eye, he shall receive ten shekels in money.

216
If the patient be a freed man, he receives five shekels.

217
If he be the slave of some one, his owner shall give the physician two shekels.

218
If a physician make a large incision with the operating knife, and kill him, or open a tumor with the operating knife, and cut out the eye, his hands shall be cut off.

219
If a physician make a large incision in the slave of a freed man, and kill him, he shall replace the slave with another slave.

220
If he had opened a tumor with the operating knife, and put out his eye, he shall pay half his value.

221
If a physician heal the broken bone or diseased soft part of a man, the patient shall pay the physician five shekels in money.

222
If he were a freed man he shall pay three shekels.

223
If he were a slave his owner shall pay the physician two shekels.

224
If a veterinary surgeon perform a serious operation on an ass or an ox, and cure it, the owner shall pay the surgeon one-sixth of a shekel as a fee.

225
If he perform a serious operation on an ass or ox, and kill it, he shall pay the owner one-fourth of its value.

226
If a barber, without the knowledge of his master, cut the sign of a slave on a slave not to be sold, the hands of this barber shall be cut off.

227
If any one deceive a barber, and have him mark a slave not for sale with the sign of a slave, he shall be put to death, and buried in his house. The barber shall swear: "I did not mark him wittingly," and shall be guiltless.

228
If a builder build a house for some one and complete it, he shall give him a fee of two shekels in money for each sar of surface.

229
If a builder build a house for some one, and does not construct it properly, and the house which he built fall in and kill its owner, then that builder shall be put to death.

230
If it kill the son of the owner the son of that builder shall be put to death.

231
If it kill a slave of the owner, then he shall pay slave for slave to the owner of the house.

232
If it ruin goods, he shall make compensation for all that has been ruined, and inasmuch as he did not construct properly this house which he built and it fell, he shall re-erect the house from his own means.

233
If a builder build a house for some one, even though he has not yet completed it; if then the walls seem toppling, the builder must make the walls solid from his own means.

234
If a shipbuilder build a boat of sixty gur for a man, he shall pay him a fee of two shekels in money.

235
If a shipbuilder build a boat for some one, and do not make it tight, if during that same year that boat is sent away and suffers injury, the shipbuilder shall take the boat apart and put it together tight at his own expense. The tight boat he shall give to the boat owner.

236
If a man rent his boat to a sailor, and the sailor is careless, and the boat is wrecked or goes aground, the sailor shall give the owner of the boat another boat as compensation.

237
If a man hire a sailor and his boat, and provide it with corn, clothing, oil and dates, and other things of the kind needed for fitting it: if the sailor is careless, the boat is wrecked, and its contents ruined, then the sailor shall compensate for the boat which was wrecked and all in it that he ruined.

238
If a sailor wreck any one's ship, but saves it, he shall pay the half of its value in money.

239
If a man hire a sailor, he shall pay him six gur of corn per year.

240
If a merchantman run against a ferryboat, and wreck it, the master of the ship that was wrecked shall seek justice before God; the master of the merchantman, which wrecked the ferryboat, must compensate the owner for the boat and all that he ruined.

241
If any one impresses an ox for forced labor, he shall pay one-third of a mina in money.

242
If any one hire oxen for a year, he shall pay four gur of corn for plow-oxen.

243
As rent of herd cattle he shall pay three gur of corn to the owner.

244
If any one hire an ox or an ass, and a lion kill it in the field, the loss is upon its owner.

245
If any one hire oxen, and kill them by bad treatment or blows, he shall compensate the owner, oxen for oxen.

246
If a man hire an ox, and he break its leg or cut the ligament of its neck, he shall compensate the owner with ox for ox.

247
If any one hire an ox, and put out its eye, he shall pay the owner one-half of its value.

248
If any one hire an ox, and break off a horn, or cut off its tail, or hurt its muzzle, he shall pay one-fourth of its value in money.

249
If any one hire an ox, and God strike it that it die, the man who hired it shall swear by God and be considered guiltless.

250
If while an ox is passing on the street (market) some one push it, and kill it, the owner can set up no claim in the suit (against the hirer).

251
If an ox be a goring ox, and it shown that he is a gorer, and he do not bind his horns, or fasten the ox up, and the ox gore a free-born man and kill him, the owner shall pay one-half a mina in money.

252
If he kill a man's slave, he shall pay one-third of a mina.

253
If any one agree with another to tend his field, give him seed, entrust a yoke of oxen to him, and bind him to cultivate the field, if he steal the corn or plants, and take them for himself, his hands shall be hewn off.

254
If he take the seed-corn for himself, and do not use the yoke of oxen, he shall compensate him for the amount of the seed-corn.

255
If he sublet the man's yoke of oxen or steal the seed-corn, planting nothing in the field, he shall be convicted, and for each one hundred gan he shall pay sixty gur of corn.

256
If his community will not pay for him, then he shall be placed in that field with the cattle (at work).

257
If any one hire a field laborer, he shall pay him eight gur of corn per year.

258
If any one hire an ox-driver, he shall pay him six gur of corn per year.

259
If any one steal a water-wheel from the field, he shall pay five shekels in money to its owner.

260
If any one steal a shadduf (used to draw water from the river or canal) or a plow, he shall pay three shekels in money.

261
If any one hire a herdsman for cattle or sheep, he shall pay him eight gur of corn per annum.

262
If any one, a cow or a sheep . . .

263
If he kill the cattle or sheep that were given to him, he shall compensate the owner with cattle for cattle and sheep for sheep.

264
If a herdsman, to whom cattle or sheep have been entrusted for watching over, and who has received his wages as agreed upon, and is satisfied, diminish the number of the cattle or sheep, or make the increase by birth less, he shall make good the increase or profit which was lost in the terms of settlement.

265
If a herdsman, to whose care cattle or sheep have been entrusted, be guilty of fraud and make false returns of the natural increase, or sell them for money, then shall he be convicted and pay the owner ten times the loss.

266
If the animal be killed in the stable by God ( an accident), or if a lion kill it, the herdsman shall declare his innocence before God, and the owner bears the accident in the stable.

267
If the herdsman overlook something, and an accident happen in the stable, then the herdsman is at fault for the accident which he has caused in the stable, and he must compensate the owner for the cattle or sheep.

268
If any one hire an ox for threshing, the amount of the hire is twenty ka of corn.

269
If he hire an ass for threshing, the hire is twenty ka of corn.

270
If he hire a young animal for threshing, the hire is ten ka of corn.

271
If any one hire oxen, cart and driver, he shall pay one hundred and eighty ka of corn per day.

272
If any one hire a cart alone, he shall pay forty ka of corn per day.

273
If any one hire a day laborer, he shall pay him from the New Year until the fifth month (April to August, when days are long and the work hard) six gerahs in money per day; from the sixth month to the end of the year he shall give him five gerahs per day.

274
If any one hire a skilled artizan, he shall pay as wages of the . . . five gerahs, as wages of the potter five gerahs, of a tailor five gerahs, of . . . gerahs, . . . of a ropemaker four gerahs, of . . . gerahs, of a mason . . . gerahs per day.

275
If any one hire a ferryboat, he shall pay three gerahs in money per day.

276
If he hire a freight-boat, he shall pay two and one-half gerahs per day.

277
If any one hire a ship of sixty gur, he shall pay one-sixth of a shekel in money as its hire per day.

278
If any one buy a male or female slave, and before a month has elapsed the benu-disease be developed, he shall return the slave to the seller, and receive the money which he had paid.

279
If any one by a male or female slave, and a third party claim it, the seller is liable for the claim.

280
If while in a foreign country a man buy a male or female slave belonging to another of his own country; if when he return home the owner of the male or female slave recognize it: if the male or female slave be a native of the country, he shall give them back without any money.

281
If they are from another country, the buyer shall declare the amount of money paid therefor to the merchant, and keep the male or female slave.

282
If a slave say to his master: "You are not my master," if they convict him his master shall cut off his ear.

Epilogue
Laws of justice which Hammurabi, the wise king, established. A righteous law, and pious statute did he teach the land.

Hammurabi, the protecting king am I.

I have not withdrawn myself from the men, whom Bel gave to me, the rule over whom Marduk gave to me, I was not negligent, but I made them a peaceful abiding-place. I expounded all great difficulties, I made the light shine upon them. With the mighty weapons which Zamama and Ishtar entrusted to me, with the keen vision with which Ea endowed me, with the wisdom that Marduk gave me, I have uprooted the enemy above and below (in north and south), subdued the earth, brought prosperity to the land, guaranteed security to the inhabitants in their homes; a disturber was not permitted.

The great gods have called me, I am the salvation-bearing shepherd, whose staff is straight, the good shadow that is spread over my city; on my breast I cherish the inhabitants of the land of Sumer and Akkad; in my shelter I have let them repose in peace; in my deep wisdom have I enclosed them. That the strong might not injure the weak, in order to protect the widows and orphans, I have in Babylon the city where Anu and Bel raise high their head, in E-Sagil, the Temple, whose foundations stand firm as heaven and earth, in order to declare justice in the land, to settle all disputes, and heal all injuries, set up these my precious words, written upon my memorial stone, before the image of me, as king of righteousness.

The king who rules among the kings of the cities am I. My words are well considered; there is no wisdom like mine. By the command of Shamash, the great judge of heaven and earth, let righteousness go forth in the land: by the order of Marduk, my lord, let no destruction befall my monument. In E-Sagil, which I love, let my name be ever repeated; let the oppressed, who have a case at law, come and stand before this my image as king of righteousness; let him read the inscription, and understand my precious words: the inscription will explain his case to him; he will find out what is just, and his heart will be glad, so that he will say:

"Hammurabi is a ruler, who is as a father to his subjects, who holds the words of Marduk in reverence, who has achieved conquest for Marduk over the north and south, who rejoices the heart of Marduk, his lord, who has bestowed benefits for ever and ever on his subjects, and has established order in the land."

When he reads the record, let him pray with full heart to Marduk, my lord, and Zarpanit, my lady; the lord, who fixes destiny, whose command can not be altered, who has made my kingdom great, order a rebellion which his hand can not control; may he let the wind of the overthrow of his habitation blow, may he ordain the years of his rule in groaning, years of scarcity, years of famine, darkness without light, death with seeing eyes be fated to him; may he (Bel) order with his potent mouth the destruction of his city, the dispersion of his subjects, the cutting off of his rule, the removal of his name and memory from the land.

May Belit, the great Mother, whose command is potent in E-Kur, the Mistress, who harkens graciously to my petitions, in the seat of judgment and decision, turn his affairs evil before Bel, and put the devastation of his land, the destruction of his subjects, the pouring out of his life like water into the mouth of King Bel.

May Ea, the great ruler, whose fated decrees come to pass, the thinker of the gods, the omniscient, who makes long the days of my life, withdraw understanding and wisdom from him, lead him to forgetfulness, shut up his rivers at their sources, and not allow corn or sustenance for man to grow in his land.

May Shamash, the great Judge of heaven and earth, who supports all means of livelihood, Lord of life-courage, shatter his dominion, annul his law, destroy his way, make vain the march of his troops, send him in his visions forecasts of the uprooting of the foundations of his throne and of the destruction of his land. May the condemnation of Shamash overtake him; may he be deprived of water above among the living, and his spirit below in the earth.

May Sin, the Lord of Heaven, the divine father, whose crescent gives light among the gods, take away the crown and regal throne from him; may he put upon him heavy guilt, great decay, that nothing may be lower than he. May he destine him as fated, days, months and years of dominion filled with sighing and tears, increase of the burden of dominion, a life that is like unto death.

May Adad, the lord of fruitfulness, ruler of heaven and earth, my helper, withhold from him rain from heaven, and the flood of water from the springs, destroying his land by famine and want; may he rage mightily over his city, and make his land into flood-hills (heaps of ruined cities).

May Zamama, the great warrior, the first-born son of E-Kur, who goes at my right hand, shatter his weapons on the field of battle, turn day into night for him, and let his foe triumph over him.

May Ishtar, the goddess of fighting and war, who unfetters my weapons, my gracious protecting spirit, who loves my dominion, curse his kingdom in her angry heart; in her great wrath, change his grace into evil, and shatter his weapons on the place of fighting and war. May she create disorder and sedition for him, strike down his warriors, that the earth may drink their blood, and throw down the piles of corpses of his warriors on the field; may she not grant him a life of mercy, deliver him into the hands of his enemies, and imprison him in the land of his enemies.

May Nergal, the might among the gods, whose contest is irresistible, who grants me victory, in his great might burn up his subjects like a slender reedstalk, cut off his limbs with his mighty weapons, and shatter him like an earthen image.

May Nin-tu, the sublime mistress of the lands, the fruitful mother, deny him a son, vouchsafe him no name, give him no successor among men.

May Nin-karak, the daughter of Anu, who adjudges grace to me, cause to come upon his members in E-kur high fever, severe wounds, that can not be healed, whose nature the physician does not understand, which he can not treat with dressing, which, like the bite of death, can not be removed, until they have sapped away his life.

May he lament the loss of his life-power, and may the great gods of heaven and earth, the Anunaki, altogether inflict a curse and evil upon the confines of the temple, the walls of this E-barra (the Sun temple of Sippara), upon his dominion, his land, his warriors, his subjects, and his troops. May Bel curse him with the potent curses of his mouth that can not be altered, and may they come upon him forthwith.

Translated by L.W. King (1910)
Edited by Richard Hooker

Emha dimana dikau

2011-01-18T18:02:00.000-08:00

ANTARA TIGA KOTA
Oleh :
Emha Ainun Najib

di yogya aku lelap tertidur
angin di sisiku mendengkur
seluruh kota pun bagai dalam kubur
pohon-pohon semua mengantuk
di sini kamu harus belajar berlatih
tetap hidup sambil mengantuk
kemanakah harus kuhadapkan muka
agar seimbang antara tidur dan jaga ?

Jakrta menghardik nasibku
melecut menghantam pundakku
tiada ruang bagi diamku
matahari memelototiku
bising suaranya mencampakkanku
jatuh bergelut debu
kemanakah harus juhadapkan muka
agar seimbang antara tidur dan jaga

surabaya seperti ditengahnya
tak tidur seperti kerbau tua
tak juga membelalakkan mata
tetapi di sana ada kasihku
yang hilang kembangnya
jika aku mendekatinya
kemanakah haru kuhadapkan muka
agar seimbang antara tidur dan jaga ?
Antologi Puisi XIV Penyair Yogya, MALIOBORO,
1997

MENANGIS
Emha Ainun Nadjib (1987)

Sehabis sesiangan bekerja di sawah-sawah serta disegala macam
yang diperlukan oleh desa rintisan yang mereka dirikan jauh di
pedalaman, Abah Latif mengajak para santri untuk sesering
mungkin bersholat malam.

Senantiasa lama waktu yang diperlukan, karena setiap kali
memasuki kalimat " iyyaka na'budu " Abah Latif biasanya lantas
terhenti ucapannya, menangis tersedu-sedu bagai tak
berpenghabisan.

Sesudah melalui perjuangan batin yang amat berat untuk melampaui
kata itu, Abah Latif akan berlama-lama lagi macet lidahnya
mengucapkan " wa iyyaka nasta''in" .

Banyak di antara jamaah yang turut menangis, bahkan terkadang
ada satu dua yang lantas ambruk ke lantai atau meraung-raung.

"Hidup manusia harus berpijak, sebagaimana setiap pohon harus
berakar," berkata Abah Latif seusai wirid bersama, " Mengucapkan
kata-kata itu dalam Al-fatihah pun harus ada akar d an
pijakannya yang nyata dalam kehidupan. 'Harus' di situ titik
beratnya bukan sebagai aturan, melainkan memang demikianlah
hakikat alam, di mana manusia tak bisa berada dan berlaku
selain di dalam hakikat itu."

"Astaghfirulloh, astaghfirulloh..," gemeremang mulut para santri.

" Jadi, anak-anakku," beliau melanjutkan, " apa akar dan pijakan
kita dalam mengucapkan kepada Alloh ..iyyaka na'budu?"

"Bukankah tak ada salahnya mengucapkan sesuatu yang toh baik dan
merupakan bimbingan Alloh itu sendiri, Abah?" bertanya seorang
santri.

"Kita tidak boleh mengucapkan kata, Nak, kita hanya boleh
mengucapkan kehidupan."

"Belum jelas benar bagiku, Abah?"

" Kita dilarang mengucapkan kekosongan, kita hanya diperkenankan
mengucapkan kenyataan."

"Astaghfirulloh, astaghfirulloh..," geremang mulut para santri.

Dan Abah Latif meneruskan, " Sekarang ini kita mungkin sudah
pantas mengucapkan iyyaka na'budu.KepadaMu aku menyembah.Tetapi
kaum Muslimin masih belum memiliki suatu kondisi keumatan untuk
layak berkata kepadaMu kami menyembah, na'budu."

"Al-Fatihah haruslah mencerminkan proses dan tahapan pencapaian
sejarah kita sebagai diri pribadi serta kita sebagai ummatan
wahidah.Ketika sampai di kalimat na'budu, tingkat yang harus kita
telah capai lebih dari abdullah, yakni khalifatulloh.Suatu maqom
yang dipersyarati oleh kebersamaan kamu muslim dalam menyembah
Alloh di mana penyembahan itu diterjemahkan ke dalam setiap
bidang kehidupan.Mengucapkan iyyaka na'budu dalam sholat mustilah
memiliki akar dan pijakan di mana kita kaum muslim telah membawa
urusan rumah tangga, urusan perniagaan, urusan sosial dan politik
serta segala urusan lain untuk menyembah hanya kepada Alloh.Maka
anak-anakku, betapa mungkin dalam keadaan kita dewasa ini lidah kita
tidak kelu dan airmata tak bercucuran tatkala harus mengucapan
kata-kata itu?"

"Astaghfirulloh, astaghfirulloh..," gemeremang para santri.

"Al-fatihah hanya pantas diucapkan apabila kita telah saling
menjadi khalifatulloh di dalam berbagai hubungan kehidupan.Tangis
kita akan sungguh-sungguh tak tak berpenghabisan karena dengan
mengucapkan wa iyyaka nasta'in, kita telah secara terang-terangan
menipu Tuhan.Kita berbohong kepada-Nya berpuluh-puluh kali dalam
sehari.Kita nyatakan bahwa kita meminta pertolongan hanya kepada
Alloh, padahal dalam sangat banyak hal kita lebih banyak
bergantung kepada kekuatan, kekuasaan dan mekanisme yang pada
hakikatnya melawan Alloh."

Astaghfirulloh, astaghfirulloh..," geremang mulut para santri.

"Anak-anakku, pergilah masuk ke dalam dirimu sendiri, telusurilah
perbuatan-perbuatanmu sendiri, masuklah ke urusan-urusan manusia di
sekitarmu, pergilah ke pasar, ke kantor-kantor, ke
panggung-panggung dunia yang luas: tekunilah, temukanlah salah
benarnya ucapan-ucapanku kepadamu.Kemudian peliharalah kepekaan dan
kesanggupan untuk tetap bisa menangis.Karena alhamdulillah,
seandainya sampai akhir hidup kita hanya diperkenankan untuk
menangis karena keadaan-keadaan itu : airmata saja pun sanggup
mengantarkan kita kepada-Nya."

----------------------------------------------------

Dari :
Seribu Masjid Satu Jumlahnya
Tahajjud cinta seorang hamba
Penerbit Mizan 19995

Emha Ainun Nadjib: Gusti Allah tidak "ndeso" (kampungan)

Friday, 23. March 2007, 02:48
Emha Ainun Nadjib: Gusti Allah tidak "ndeso" (kampungan)

Suatu kali Emha Ainun Nadjib ditodong pertanyaan beruntun :

"Cak Nun," kata sang penanya, "misalnya pada waktu bersamaan tiba-tiba sampeyan menghadapi tiga pilihan, yang harus dipilih salah satu: pergi ke masjid untuk shalat Jumat, mengantar pacar berenang, atau mengantar tukang becak miskin ke rumah sakit akibat tabrak lari, mana yang sampeyan pilih?"

Cak Nun menjawab lantang, "Ya nolong orang kecelakaan." "Tapi sampeyan kan dosa karena tidak sembahyang?" kejar si penanya. "Ah, mosok Gusti Allah ndeso gitu," jawab Cak Nun.

"Kalau saya memilih shalat Jumat, itu namanya mau masuk surga tidak ngajak-ngajak, " katanya lagi. "Dan lagi belum tentu Tuhan memasukkan ke surga orang yang memperlakukan sembahyang sebagai credit point pribadi."

Bagi kita yang menjumpai orang yang saat itu juga harus ditolong, Tuhan tidak berada di mesjid, melainkan pada diri orang yang kecelakaan itu. Tuhan mengidentifikasikan dirinya pada sejumlah orang.

Kata Tuhan:

Kalau engkau menolong orang sakit, Akulah yang sakit itu.

Kalau engkau menegur orang yang kesepian, Akulah yang kesepian itu.

Kalau engkau memberi makan orang kelaparan, Akulah yang kelaparan itu.

Seraya bertanya balik, Emha berujar, "Kira-kira Tuhan suka yang mana dari tiga orang ini.

Pertama, orang yang shalat lima waktu, membaca al-quran, membangun masjid, tapi korupsi uang negara.

Kedua, orang yang tiap hari berdakwah, shalat, hapal al-quran, menganjurkan hidup sederhana, tapi dia sendiri kaya-raya, pelit, dan mengobarkan semangat permusuhan.

Ketiga, orang yang tidak shalat, tidak membaca al-quran, tapi suka beramal, tidak korupsi, dan penuh kasih sayang?"

Kalau saya, ucap Cak Nun, memilih orang yang ketiga.

Kalau korupsi uang negara, itu namanya membangun neraka, bukan membangun masjid.

Kalau korupsi uang rakyat, itu namanya bukan membaca al-quran, tapi menginjak- injaknya.

Kalau korupsi uang rakyat, itu namanya tidak sembahyang, tapi menginjak Tuhan. Sedang orang yang suka beramal, tidak korupsi, dan penuh kasih sayang, itulah orang yang sesungguhnya sembahyang dan membaca al-quran.

Kriteria kesalehan seseorang tidak hanya diukur lewat shalatnya. Standar kesalehan seseorang tidak melulu dilihat dari banyaknya dia hadir di kebaktian atau misa. Tolok ukur kesalehan hakikatnya adalah output sosialnya: kasih sayang sosial, sikap demokratis, cinta kasih, kemesraan dengan orang lain, memberi, membantu sesama.

Idealnya, orang beragama itu mesti shalat, misa, atau ikut kebaktian, tetapi juga tidak korupsi dan memiliki perilaku yang santun dan berkasih sayang.

Agama adalah akhlak. Agama adalah perilaku. Agama adalah sikap. Semua agama tentu mengajarkan kesantunan, belas kasih, dan cinta kasih sesama. Bila kita cuma puasa, shalat, baca al-quran, pergi kebaktian, misa, datang ke pura, menurut saya, kita belum layak disebut orang yang beragama.

Tetapi, bila saat bersamaan kita tidak mencuri uang negara, meyantuni fakir miskin, memberi makan anak-anak terlantar, hidup bersih, maka itulah orang beragama.

Ukuran keberagamaan seseorang sesungguhnya bukan dari kesalehan personalnya, melainkan diukur dari kesalehan sosialnya. Bukan kesalehan pribadi, tapi kesalehan sosial.

Orang beragama adalah orang yang bisa menggembirakan tetangganya.

Orang beragama ialah orang yang menghormati orang lain, meski beda agama.

Orang yang punya solidaritas dan keprihatinan sosial pada kaum mustadh'afin (kaum tertindas).

Juga tidak korupsi dan tidak mengambil yang bukan haknya. Karena itu, orang beragama mestinya memunculkan sikap dan jiwa sosial tinggi. Bukan orang-orang yang meratakan dahinya ke lantai masjid, sementara beberapa meter darinya, orang-orang miskin meronta kelaparan.

Ekstrinsik Vs Intrinsik

Dalam sebuah hadis diceritakan, suatu ketika Nabi Muhammad SAW mendengar berita perihal seorang yang shalat di malam hari dan puasa di siang hari, tetapi menyakiti tetangganya dengan lisannya.

Nabi Muhammad SAW menjawab singkat, "Ia di neraka."

Hadis ini memperlihatkan kepada kita bahwa ibadah ritual saja belum cukup.

Ibadah ritual mesti dibarengi ibadah sosial. Pelaksanaan ibadah ritual yang tulus harus melahirkan kepedulian pada lingkungan sosial.

Hadis di atas juga ingin mengatakan, agama jangan dipakai sebagai tameng memperoleh kedudukan dan citra baik di hadapan orang lain.

Hal ini sejalan dengan definisi keberagamaan dari Gordon W Allport.

Allport, psikolog, membagi dua macam cara beragama: ekstrinsik dan intrinsik.

Yang ekstrinsik memandang agama sebagai sesuatu yang dapat dimanfaatkan. Agama dimanfaatkan demikian rupa agar dia memperoleh status darinya. Ia puasa, misa, kebaktian, atau membaca kitab suci, bukan untuk meraih keberkahan Tuhan, melainkan supaya orang lain menghargai dirinya.

Dia beragama demi status dan harga diri. Ajaran agama tidak menghujam ke dalam dirinya.

Yang kedua, yang intrinsik, adalah cara beragama yang memasukkan nilai-nilai agama ke dalam dirinya. Nilai dan ajaran agama terhujam jauh kedalam .

Kita Bukan Bangsa Pemalas

source: suara merdeka, Kamis, 16 Oktober 2003

ORANG yang gumunan sering mengatakan, satu orang Jepang kualitas dan tenaganya sama dengan 5 orang Indonesia. Sementara satu orang Korea sama dengan 3 orang Jepang. Jadi 15 orang Indonesia baru bisa menandingi satu orang Korea. Yang dibandingkan adalah stamina dan etos kerjanya, keuletan dan kerajinannya, kadar profesionalitas dan manajerialnya.

Tentu itu berangkat dari kenyataan industri dan perekonomian Korea yang semakin menguasai dunia. Padahal negaranya kecil, tak punya kekayaan alam, laki-lakinya jarang yang ganteng dan perempuannya tak ada yang mampu menandingi kecantikan artis-artis kita.

Memang sesudah sampai awal tahun 80-an Korsel kacau kepribadian kebangsaannya, sesudah ditandangi oleh pemerintahan militer yang bersikap sangat memacu kerja keras rakyatnya, yang menempelengi koruptor dan para pemalas. Akhirnya bangkitlah bangsa Korea, dan sekarang langit bumi mengaguminya.

Tetapi kalau kesimpulan itu mengandung tuduhan bahwa bangsa Indonesia adalah bangsa pemalas, sangat suka mencuri, tak mau jalan kecuali jalan pintas, main bola sambil duduk tapi ingin menang 5-0 dan kalau kemasukan gol marah-marah – itu salah besar!

Bangsa Indonesia bukan bangsa pemalas. Kita adalah bangsa yang memang tidak perlu rajin, tidak membutuhkan keuletan, tidak mau ngoyo, cukup ikut sidang-sidang kemudian bisa bikin supermarket, dll. Kita bangsa yang kaya raya sejak dari sononya, sehingga cukup mengisi kehidupan dengan joget dan tidur saja, tidak perlu repot-repot seperti bangsa-bangsa lain. Sedemikian adil makmur aman sejahteranya negara kita, sehingga kita tidak membutuhkan pemerintahan yang baik.

Demi membantah pendapat di atas, saya nekat terbang ke Korea. Mohon maaf minggu kemarin saya absen menulis karena itu. Tapi karena di negeri ginseng itu saya tidak tahu jalan, maka 12 hari baru bisa pulang kembali ke tanah air. Apalagi orang Korea sangat benci kepada Amerika Serikat, sehingga mereka sangat gengsi untuk memakai bahasa Inggris. Jadi semua informasi, petunjuk-petunjuk di jalan dan di mana saja hampir 99% memakai bahasa dan tulisan Korea.

Dulu mereka benci Jepang karena sebagaimana kita Indonesia, mereka juga dijajah Jepang, rakyatnya diperbudak, kerajaannya dibakar habis – sampai akhirnya di kemudian hari mereka mengimpor kayu dari Kalimantan untuk bikin bangunan kraton yang dimirip-miripkan dengan aslinya.

Korea merdeka dari Jepang dua hari sebelum kita, yakni 15 Agustus 1945. Sekarang di zaman modern mereka punya sasaran kebencian yang lebih besar, yaitu Amerika Serikat – meskipun tentu saja hati rakyat mereka tidak tercermin oleh sikap pemerintah mereka. Namanya juga pemerintah, tentu agak aneh kalau sepak terjangnya mirip dengan kelakuan rakyatnya.

Saya jadi enthung thilang-thileng di Encheon, Seoul, Busan, sampai ke pinggiran Suwon, Ansan dll. Mana gedung-gedungnya tinggi-tinggi amat. Belum lagi kereta bawah tanahnya silang sengkarut berlapis-lapis mengiris-iris bertingkat-tingkat ke bawah permukaan bumi. Keluar dari subway saja saya pasti bingung, apalagi setiap subway di bawah tanah itu ada lapisan-lapisan pasar yang masing-masing se-kecamatan luasnya. Huruf latin tak ada 5% jumlahnya.

Lebih celaka lagi karena kebanyakan orang Korea tidak bisa berbahasa Indonesia, sementara kemampuan bahasa saya juga sangat awam. Kalau ke Mesir, Arab, Jordan, Syria atau Israel, saya selalu mengaku kepada orang-orang di sana bahwa saya lebih mampu berbahasa Inggris dibanding bahasa Arab.

Sementara kalau saya ke London, Ann Arbor, atau ke Perth, saya selalu memamerkan bahwa memang bahasa Inggris saya sangat buruk – tapi kan bahasa Arab saya sangat OK.

Padahal orang Korea sangat jarang tidur. Jam 11 malam saya ketemu anak-anak SMP pulang sekolah. Jam 1 dinihari mahasiswa-mahasiswi pulang kuliah. Mulai jam 2 pagi Pasar Dong Daimun, Nam Daimun atau mall Doota justru sedang ramai-ramainya. Karena kita negara sejahtera maka Jakarta macet sore-sore kita sudah cemas, padahal di Seoul jam 3 pagi di sana – sini traffic jam.

Begitu banyak orang, tapi saya tak bisa omong apa-apa. Ada satu dua kata Korea saya tahu, tapi hilang maknanya karena setiap kata ditambah “see” atau “ee”. Sampai akhirnya saya ngedumel sendiri dan menyanyikan lagu Indonesia berjudul “Asek”. Bunyinya: “Asekuntum mawar meraaah, o o o….”

Alhasil saya kebingungan. Tak tahu utara selatan. Karena di luar Indonesia orang ngertinya kanan kiri depan belakang atas bawah. Barat timur sudah lenyap. Karena Tuhan sendiri berfirman bahwa la syarqiyyah wa la ghorbiyyah.. Tak timur, tak barat.

Untung saya ditolong oleh seorang direktur utama sebuah perusahaan pembuat alat-alat Security System dan software komputer, terutama Internet Multimedia Phone.

Sebagai orang udik saya terbengong-bengong di tepi jalan, sampai akhirnya dihampiri oleh beliaunya itu. Seorang Sajang, alias juragan perusahaan besar – meskipun tak sebesar Samsung, SK, LG atau Honde (Hyundai) – yang barusan pimpinannya bunuh diri terjun dari gedung tinggi gara-gara rahasia keuangan ekstra perusahaannya yang terkait dengan Korea Utara.

Tapi Pak Sajang ini kelakuannya sungguh aneh. Saya didatangi, dikasih rokok, diajak makan, bahkan dia membawa wajan sendiri untuk keperluan penggorengan makan kami. Saya dikursus bagaimana menggunakan sumpit. Kemudian beliau mengajak saya keliling melihat-lihat kantor-kantor dan pabriknya. Saya dibikin terkagum-kagum dipameri kunci atau gembok pintu yang detektor pembukanya menggunakan sidik jari. Kalau sidik jari kita belum terdaftar, nggak bisa buka pintu. Kemudian bahkan ada gembok yang berdasarkan sinar mata kita. Meskipun nama saya Ainun, artinya mata – tetap saja pintu itu tak bergeming meskipun saya pelototi habis-habisan sampai mengerahkan ilmu kebatinan Kaliwungu, Banten, Tulungagung dll.

Mohon maaf ruangan untuk tulisan ini sudah habis. Minggu depan saya sambung dari Malaysia, karena Pak Sajang itu menyuruh saya ke KL tgl 17 lusa. (18)

BEGITU ENGKAU BERSUJUD
Oleh :
Emha Ainun Najib

Begitu engakau bersujud, terbangunlah ruang
yang kau tempati itu menjadi sebuah masjid
Setiap kali engkau bersujud, setiap kali
pula telah engkau dirikan masjid
Wahai, betapa menakjubkan, berapa ribu masjid

telah kau bengun selama hidupmu?
Tak terbilang jumlahnya, menara masjidmu
meninggi, menembus langit, memasuki
alam makrifat

Setiap gedung, rumah, bilik atau tanah, seketika
bernama masjid, begitu engkau tempati untuk bersujud
Setiap lembar rupiah yang kau sodorkan kepada
ridha Tuhan, menjelma jadi sajadah kemuliaan
Setiap butir beras yang kau tanak dan kau tuangkan
ke piring ke-ilahi-an, menjadi se-rakaat sembahyang
Dan setiap tetes air yang kau taburkan untuk
cinta kasih ke-Tuhan-an, lahir menjadi kumandang suara
adzan

Kalau engkau bawa badanmu bersujud, engkaulah masjid
Kalau engkau bawa matamu memandang yang dipandang
Allah, engkaulah kiblat
Kalau engkau pandang telingamu mendengar yang
didengar Allah, engkaulah tilawah suci
Dan kalau derakkan hatimu mencintai yang dicintai
Allah, engkaulah ayatullah

Ilmu pengetahuan bersujud, pekerjaanmu bersujud,
karirmu bersujud, rumah tanggamu bersujud, sepi
dan ramaimu bersujud, duka deritamu bersujud
menjadilah engkau masjid
1987
Pengirim Subhan Toba
Jumat 6 Januari 2000

DARI BENTANGAN LANGIT
Oleh :
Emha Ainun Najib

Dari bentangan langit yang semu
Ia, kemarau itu, datang kepadamu
Tumbuh perlahan. Berhembus amat panjang
Menyapu lautan. Mengekal tanah berbongkahan
menyapu hutan !
Mengekal tanah berbongkahan !
datang kepadamu, Ia, kemarau itu
dari Tuhan, yang senantia diam
dari tangan-Nya. Dari Tangan yang dingin dan tak menyapa
yang senyap. Yang tak menoleh barang sekejap.
Antologi Puisi XIV Penyair Yogya, MALIOBORO,
1997

DITANYAKAN KEPADANYA
Oleh :
Emha Ainun Najib

Ditanyakan kepadanya siapakah pencuri
Jawabnya: ialah pisang yang berbuah mangga
Tak demikian Allah menata
Maka berdusta ia

Ditanyakan kepadanya siapakah penumpuk harta
Jawabnya: ialah matahari yang tak bercahaya
Tak demikian sunnatullah berkata
Maka cerdusta ia

Ditanyakan kepadanya siapakah pemalas
Jawabnya: bumi yang memperlambat waktu edarnya
Menjadi kacaulah sistem alam semesta
Maka berdusta ia
Ditanyakan kepadanya sapakah penindas
Jawabnya: ialah gunung berapi masuk kota
Dilanggarnya tradisi alam dan manusia
Maka berdusta ia

Ditanyakan kepadanya siapa pemanja kebebasan
Ialah burung terbang tinggi menuju matahari
Burung Allah tak sedia bunuh diri
Maka berdusta ia

Ditanyakn kepadanya siapa orang lalai
Ialah siang yang tak bergilir ke malam hari
Sedangkan Allah sedemikian rupa mengelola
Maka berdusta ia

Ditanyakan kepadanya siapa orang ingkar
Ialah air yang mengalir ke angkasa
Padahal telah ditetapkan hukum alam benda
Maka berdusta ia

Kemudian siapakah penguasa yang tak memimpin
Ialah benalu raksasa yang memenuhi ladang
Orang wajib menebangnya
Agar tak berdusta ia

Kemudian siapakah orang lemah perjuangan
Ialah api yang tak membakar keringnya dedaunan
Orang harus menggertak jiwanya
Agar tak berdusta ia
Kemudian siapakah pedagang penyihir
Ialah kijang kencana berlari di atas air
Orang harus meninggalkannya
Agar tak berdusta ia

Adapun siapakah budak kepentingan pribadi
Ialah babi yang meminum air kencingnya sendiri
Orang harus melemparkan batu ke tengkuknya
Agar tak berdusta ia

Dan akhirnya siapakah orang tak paham cinta
Ialah burung yang tertidur di kubangan kerbau
Nyanyikan puisi di telinganya
Agar tak berdusta ia
1988
Pengirim Subhan Toba
Jumat 7 Januari 2000

IKRAR
Oleh :
Emha Ainun Najib

Di dalam sinar-Mu
Segala soal dan wajah dunia
Tak menyebabkan apa-apa
Aku sendirilah yang menggerakkan laku
Atas nama-Mu

Kuambil siakp, total dan tuntas
maka getaranku
Adalah getaran-Mu
lenyap segala dimensi
baik dan buruk, kuat dan lemah
Keutuhan yang ada
Terpelihara dalam pasrah dan setia

Menangis dalam tertawa
Bersedih dalam gembira
Atau sebaliknya
tak ada kekaguman, kebanggaan, segala belenggu
Mulus dalam nilai satu

Kesadaran yang lebih tinggi
Mengatasi pikiran dan emosi
menetaplah, berbahagialah
Demi para tetangga
tetapi di dalam kamu kosong
Ialah wujud yang tak terucapkan, tak tertuliskan
Kugenggam kamu
Kau genggam aku

Jangan sentuh apapun
Yang menyebabkan noda
Untuk tidak melepaskan, menggenggam lainnya
Berangkat ulang jengkal pertama
Antologi Puisi XIV Penyair Yogya, MALIOBORO,
1997

KETIKA ENGKAU BERSEMBAHYANG
Oleh :
Emha Ainun Najib

Ketika engkau bersembahyang
Oleh takbirmu pintu langit terkuakkan
Partikel udara dan ruang hampa bergetar
Bersama-sama mengucapkan allahu akbar

Bacaan Al-Fatihah dan surah
Membuat kegelapan terbuka matanya
Setiap doa dan pernyataan pasrah
Membentangkan jembatan cahaya

Tegak tubuh alifmu mengakar ke pusat bumi
Ruku' lam badanmu memandangi asal-usul diri
Kemudian mim sujudmu menangis
Di dalam cinta Allah hati gerimis

Sujud adalah satu-satunya hakekat hidup
Karena perjalanan hanya untuk tua dan redup
Ilmu dan peradaban takkan sampai
Kepada asal mula setiap jiwa kembali

Maka sembahyang adalah kehidupan ini sendiri
Pergi sejauh-jauhnya agar sampai kembali
Badan di peras jiwa dipompa tak terkira-kira
Kalau diri pecah terbelah, sujud mengutuhkannya

Sembahyang di atas sajadah cahaya
Melangkah perlahan-lahan ke rumah rahasia
Rumah yang tak ada ruang tak ada waktunya
Yang tak bisa dikisahkan kepada siapapun

Oleh-olehmu dari sembahyang adalah sinar wajah
Pancaran yang tak terumuskan oleh ilmu fisika
Hatimu sabar mulia, kaki seteguh batu karang
Dadamu mencakrawala, seluas 'arasy sembilan puluh sembilan
1987
Pengirim Subhan Toba
Jumat 7 Januari 2000

KITA MASUKI PASAR RIBA
Oleh :
Emha Ainun Najib

Kita pasar r iba
Medan perang keserakahan
Seperti ikan dalam air tenggelam

Tak bisa ambil jarak
Tak tahu langit
Ke kiri dosa ke kanan dusta

Bernapas air
Makan minum air
Darah riba mengalir

Kita masuki pasar riba
Menjual diri dan Tuhan
Untuk membeli hidup yang picisan
Telanjur jadi uang recehan
Dari putaran riba politik dan ekonomi
Sistem yang membunuh sebelum mati

Siapakah kita ?
Wajah tak menentu jenisnya
Tiap saat berganti nama

Tegantung kepentingannya apa
Tergantung rugi atu laba
Kita pilih kepada siapa tertawa
1987
Pengirim Subhan Toba
Jumat 7 Januari 2000

KUDEKAP KUSAYANG-SAYANG
Oleh :
Emha Ainun Naijb

Kepadamu kekasih kupersembahkan segala api keperihan
di dadaku ini demi cintaku kepada semua manusia
Kupersembahkan kepadamu sirnanya seluruh kepentingan
diri dalam hidup demi mempertahankan kemesraan rahasia,
yang teramat menyakitkan ini, denganmu

Terima kasih engkau telah pilihkan bagiku rumah
persemayaman dalam jiwa remuk redam hamba-hambamu
Kudekap mereka, kupanggul, kusayang-sayang, dan ketika
mereka tancapkan pisau ke dadaku, mengucur darah dari
mereka sendiri, sehingga bersegera aku mengusapnya,
kusumpal, kubalut dengan sobekan-sobekan bajuku
Kemudian kudekap ia, kupanggul, kusayang-sayang,
kupeluk,
kugendong-gendong, sampai kemudian mereka tancapkan
lagi pisau ke punggungku, sehingga mengucur lagi darah
batinnya, sehingga aku bersegera mengusapnya,
kusumpal,
kubalut dengan sobekan-sobekan bajuku, kudekap,
kusayang-sayang.
1994
(Dari Kumpulan sajak Abracadabra Kita Ngumpet,
Yayasan Bentang Budaya Yogyakarta, 1994, halaman 7)
Republika, 24 Januari 1999

MEMECAH MENGUTUHKAN
Oleh :
Emha Ainun Najib

Kerja dan fungsi memecah manusia
Sujud sembahyang mengutuhkannya
Ego dan nafsu menumpas kehidupan
Oleh cinta nyawa dikembalikan

Lengan tanganmu tanggal sebelah
Karena siang hari politik yang gerah
Deru mesin ekonomi membekukan tubuhmu
Cambuk impian membuat jiwamu jadi hantu

Suami dan istri tak saling mengabdi
Tak mengalahkan atau memenangi
Keduanya adalah sahabat bergandengan tangan
Bersama-sama mengarungi jejeak Tuhan

Kalau berpcu mempersaingkan hari esok
Jangan lupakan cinta di kandungan cakrawala
Kalau cemas karena diiming-imingi tetangga
Berkacalah pada sunyi di gua garba rahasia
1987
Pengirim Subhan Toba
Jumat 6 Januari 2000

SEPENGGAL PUISI CAK NUN
Oleh :
Emha Ainun Najib

sayang sayang kita tak tau kemana pergi
tak sanggup kita dengarkan suara yang sejati
langkah kita mengabdi pada kepentingan nafsu sendiri
yang bisa kita pandang hanya kepentingan sendiri

loyang disangka emas emasnya di buang buang
kita makin buta yang mana utara yang mana selatan
yang kecil dibesarkan yang besar di remehkan
yang penting disepelekan yang sepele diutamakan

Allah Allah betapa busuk hidup kami
dan masih akan membusuk lagi
betapa gelap hari di depan kami
mohon ayomilah kami yang kecil ini

SERIBU MASJID SATU JUMLAHNYA
Oleh :
Emha Ainun Najib

Satu
Masjid itu dua macamnya
Satu ruh, lainnya badan
Satu di atas tanah berdiri
Lainnya bersemayam di hati

Tak boleh hilang salah satunyaa
Kalau ruh ditindas, masjid hanya batu
Kalau badan tak didirikan, masjid hanya hantu
Masing-masing kepada Tuhan tak bisa bertamu

Dua
Masjid selalu dua macamnya
Satu terbuat dari bata dan logam
Lainnya tak terperi
Karena sejati

Tiga
Masjid batu bata
Berdiri di mana-mana
Masjid sejati tak menentu tempat tinggalnya
Timbul tenggelam antara ada dan tiada
Mungkin di hati kita
Di dalam jiwa, di pusat sukma
Membisikkannama Allah ta'ala
Kita diajari mengenali-Nya

Di dalam masjid batu bata
Kita melangkah, kemudian bersujud
Perlahan-lahan memasuki masjid sunyi jiwa
Beriktikaf, di jagat tanpa bentuk tanpa warna

Empat
Sangat mahal biaya masjid badan
Padahal temboknya berlumut karena hujan
Adapun masjid ruh kita beli dengan ketakjuban
Tak bisa lapuk karena asma-Nya kita zikirkan

Masjid badan gmpang binasa
Matahari mengelupas warnanya
Ketika datang badai, beterbangan gentingnya
Oleh gempa ambruk dindingnya
Masjid ruh mengabadi
Pisau tak sanggup menikamnya
Senapan tak bisa membidiknya
Politik tak mampu memenjarakannya

Lima
Masjid ruh kita baw ke mana-mana
Ke sekolah, kantor, pasar dan tamasya
Kita bawa naik sepeda, berjejal di bis kota
Tanpa seorang pun sanggup mencopetnya

Sebab tangan pencuri amatlah pendeknya
Sedang masjid ruh di dada adalah cakrawala
Cengkeraman tangan para penguasa betapa kerdilnya
Sebab majid ruh adalah semesta raya

Jika kita berumah di masjid ruh
Tak kuasa para musuh melihat kita
Jika kita terjun memasuki genggaman-Nya
Mereka menembak hanya bayangan kita

Enam
Masjid itu dua macamnya
Masjid badan berdiri kaku
Tak bisa digenggam
Tak mungkin kita bawa masuk kuburan

Adapun justru masjid ruh yang mengangkat kita
Melampaui ujung waktu nun di sana
Terbang melintasi seribu alam seribu semesta
Hinggap di keharibaan cinta-Nya

Tujuh
Masjid itu dua macamnya
Orang yang hanya punya masjid pertama
Segera mati sebelum membusuk dagingnya
Karena kiblatnya hanya batu berhala
Tetapi mereka yang sombong dengan masjid kedua
Berkeliaran sebagai ruh gentayangan
Tidak memiliki tanah pijakan
Sehingga kakinya gagal berjalan

Maka hanya bagi orang yang waspada
Dua masjid menjadi satu jumlahnya
Syariat dan hakikat
Menyatu dalam tarikat ke makrifat

Delapan
Bahkan seribu masjid, sjuta masjid
Niscaya hanya satu belaka jumlahnya
Sebab tujuh samudera gerakan sejarah
Bergetar dalam satu ukhuwah islamiyah

Sesekali kita pertengkarkan soal bid'ah
Atau jumlah rakaat sebuah shalat sunnah
Itu sekedar pertengkaran suami istri
Untuk memperoleh kemesraan kembali

Para pemimpin saling bercuriga
Kelompok satu mengafirkan lainnya
Itu namanya belajar mendewasakan khilafah
Sambil menggali penemuan model imamah

Sembilan
Seribu masjid dibangun
Seribu lainnya didirikan
Pesan Allah dijunjung di ubun-ubun
Tagihan masa depan kita cicilkan

Seribu orang mendirikan satu masjid badan
Ketika peradaban menyerah kepada kebuntuan
Hadir engkau semua menyodorkan kawruh

Seribu masjid tumbuh dalam sejarah
Bergetar menyatu sejumlah Allah
Digenggamnya dunia tidak dengan kekuasaan
Melainkan dengan hikmah kepemimpinan

Allah itu mustahil kalah
Sebab kehidupan senantiasa lapar nubuwwah
Kepada berjuta Abu Jahl yang menghadang langkah
Muadzin kita selalu mengumandangkan Hayya 'Alal Falah!
1987
Pengirim Subhan Toba
Jumat 7 Januari 2000
TAHAJJUD CINTAKU
Oleh :
Emha Ainun Najib
Mahaanggun Tuhan yang menciptakan hanya kebaikan
Mahaagung ia yang mustahil menganugerahkan keburukan
Apakah yang menyelubungi kehidupan ini selain cahaya
Kegelapan hanyalah ketika taburan cahaya takditerima
Kecuali kesucian tidaklah Tuhan berikan kepada kita
Kotoran adalah kesucian yang hakikatnya tak dipelihara
Katakan kepadaku adakah neraka itu kufur dan durhaka
Sedang bagi keadilan hukum ia menyediakan dirinya
Ke mana pun memandang yang tampak ialah kebenaran
Kebatilan hanyalah kebenaran yang tak diberi ruang
Mahaanggun Tuhan yang menciptakan hanya kebaikan
Suapi ia makanan agar tak lapar dan berwajah keburukan
Tuhan kekasihku tak mengajari apa pun kecuali cinta
Kebencian tak ada kecuali cinta kau lukai hatinya
1988
Pengirim Subhan Toba
Jumat 7 Januari 2000

Freshman Senator Rand Paul Announces Plan to Cut Spending by $500 Billion

2011-01-18T12:05:00.000-08:00

Far surpassing the GOP promise to cut spending by $100 Billion, Senator Paul has devised a budget plan that cuts 5 times that amount!

According to Politico, Paul could unveil his federal budget as early as next week. Not so bad considering he's only been in office for about 2 weeks. His plan targets programs "at virtually every federal agency, including the Defense Department, and would eliminate the Education Department." In addition, Senator Paul will follow up with a five-year budget that cuts even deeper into the nation's spending.

Well it sure looks like somebody went to Washington with plans to roll up his sleeves and get to work. It's refreshing to see politicians get right onto their campaign promises!

I Want The Same Rights As Any American Corporation!

2011-01-18T11:32:00.000-08:00

That's a sad statement, right?

On January 21st it will have been a year since the Citizens United case was decided. One year since corporations were granted more rights than individuals. When the case was initially decided I agreed with the decision...but within a few days I changed my mind. After I read the case brief and sat on the fact that I, as a citizen and voter, should have MORE rights than a corporation, I realized what bad law Citizens United is.

A year later, Movement for the People has made a PSA that gets right to the heart of this matter. Check it out here. Its a hilarious video but also sadly accurate. Corporations don't get to vote in elections so why should they get unlimited opportunity to shape how they turn out?

What do you think of the Supreme Court's decision in Citizens United? Should corporations enjoy virtually no limit on campaign spending while you and I are limited?

ode to biking 1//17/10

2011-01-17T22:13:00.000-08:00

uwajimaya caravan. includes 15 pounds of rice.
Originally uploaded by Autumn L. Azure

When we bought our bikes over 5 years ago, I'm not sure I knew how much they would become such a big part of our everyday lives.

And everyday since bringing bikes into our life, my appreciation for my city's planning efforts has increased. It's not Holland. But at least there's some effort. And as all good things seem to be, Seattle becoming a true biking city is a work in progress.

As is most abstractions that are hard to objectively define I have a difficult time calling myself a biker. I don't own any hardcore gear. I've never trained for an event. I've been known to wear my heels and a ridiculous dress while biking to a dinner date. Nor am I a hardcore hipster type that forgets funky hair, though sometimes nice to look at, does not protect the precious brains. Not to call myself out as a hipster hater, especially since we share similar traits, but I'd like to think of myself as more of a sensible, yet at heart, truer anarchist. For a more thorough idea of who a modern Seattle hipster is guidespot.com has really got their number. They must have somehow infiltrated it.

Back to not being a biker. Oh right, I can pump my own tires. I know what it's like to fix loose, greasy chains in cold weather with bare fingers. But anything beyond those two simple fixes requires a trip to our local bike shop. Basically, I'm someone who rides a bike, but is not a biker. Recently, while participating in a local bike to work month I was told I'm a life style biker. Someone who rides a bike to get places. I ask, isn't that what a bike is for? To get places?

Note: Every city has their own biking bylaws, so I recommend educating yourself on your county's laws

King County's Bicycle Laws in Full Text (Bicyclists and Motorists)

RCW46.61.755
A bicycle is a vehicle on the road or a pedestrian on the sidewalk. Every person riding a bicycle upon a sidewalk or crosswalk must be granted all of the rights and is subject to all of the duties applicable to a pedestrian by this chapter.
RCW 46.61.770
Bicycles are not required to use a bike lane or shoulder.

And it's apparently it's not illegal to ride drunk
RCW 46.61.790
Legal to bicycle drunk, but police may impound bicycle if you are too drunk.

And take a trip over to Seattle Likes Bikes where they have conveniently busted the arguments motorists like to yell out their windows while they are narrowly passing us with disregard for our life.

Been yelled at by a motorist?