Antara Jarum Jam Dan Jarum Kompas
Dalam bukunya yang berjudul “First Things First”, Stephen R. Covey mengemukakan
konsep yang sangat menarik. Buku ini saya baca pada tahun 1995, dan hingga saat ini
masih terus saya temukan relevansinya.
Covey mengemukakan adanya dua jenis jarum penunjuk yang sangat mempengaruhi
hidup kita. Yang satu adalah jarum jam, yang mengarahkan jadwal dan aktifitas kita,
sehari-hari. Jadwal dan aktifitas yang mengisi agenda dan reminder di handphone kita.
Contohnya: meeting yang harus dihadiri, deadline penyerahan tugas yang harus
ditepati, janji pertemuan dengan seseorang, acara bersama keluarga, dan sebagainya.
JARUM JAM mewakili cara kita mengatur dan mengisi waktu kita dalam perjalanan hidup ini. Jarum satunya lagi adalah jarum kompas, yang memberi
petunjuk arah tujuan kita. Untuk mencapai tempat yang hendak
kita tuju, bisa saja jalannya tidak mulus. Kadang kala, karena di
hadapan kita terdapat tembok tinggi, kita butuh bantuan anak
tangga, atau bahkan harus mengambil jalan melingkar. Apapun
itu, selama masih memegang kompas di tangan, kita tidak akan
tersesat, meskipun harus mengambil jalan melingkar. Bila kita
lepaskan kompas dari tangan kita, atau bila jarum kompas sudah
tidak lagi menunjukkan arah yang benar, maka kemungkinan
besar kita akan tersesat.
JARUM KOMPAS mewakili visi, nilai-nilai, prinsip hidup, keyakinan, hati nurani, dan
tujuan yang hendak kita raih. Ia mencerminkan apa yang kita anggap PENTING dalam
hidup kita, yang akan mengarahkan keputusan-keputusan yang kita ambil dalam
perjalanan hidup kita.
Bila perputaran jarum jam berjalan mendekati arah yang ditunjukkan jarum kompas,
berarti kita menjalani hidup yang searah dengan nilai dan keyakinan kita. Hidup akan
terasa indah. Kita akan merasakan kebahagiaan dan ketenangan batin.
Masalah muncul bila terjadi kesenjangan pada kedua jarum tersebut. Ketika kita merasa
apa yang kita lakukan tidak mendekatkan kita pada apa yang kita anggap penting dalam
hidup ini. Ketika ada kesenjangan antara apa yang seharusnya kita lakukan, apa yang
ingin kita lakukan, dan apa yang secara nyata kita lakukan.
Ada baiknya bila kesadaran itu muncul dari awalnya. Namun yang seringkali terjadi,
kesadaran itu muncul belakangan, ketika semuanya sudah terjadi. Ketika semua
pencapaian sudah kita raih, kita tetap tidak menemukan kepuasan. Yang kita temukan
adalah kehampaan dan rasa sepi.
Ibarat orang yang berusaha keras memanjat satu demi satu “anak tangga keberhasilan”
(pendidikan, jabatan, kedudukan, penghargaan, dan kesuksesan keuangan), namun
setelah mencapai anak tangga teratas, kita baru menyadari bahwa tangga itu bersandar
pada ... dinding yang salah.
Seringkali dalam proses menaiki “anak tangga keberhasilan”, kita
terlalu fokus pada salah satu aspek. Biasanya aspek
karir/pekerjaan/keuangan. Memang tidak ada yang salah dengan
ini. Tapi karir/pekerjaan/keuangan bukanlah satu-satunya aspek
dalam hidup kita. Ada aspek keluarga, sosial (teman/lingkungan),
religius, dan sebagainya. Fokus pada satu aspek dengan
menelantarkan aspek yang lain akan membuat hidup kita tidak
seimbang. Akibatnya, tidak jarang kita mendengar seorang
sahabat curhat dengan mengatakan, “Kan saya seperti ini juga
demi keluarga. Seharusnya mereka mengerti!.”
Hidup yang tidak seimbang justru akan mengerdilkan arti kemajuan yang berhasil
kita raih di salah satu aspek, sebesar apapun itu. Di puncak keberhasilan itu, kita
ternyata menemukan kehampaan dan rasa sepi. Saat itu baru kita sadari bahwa “anak
tangga keberhasilan” yang telah kita naiki dengan susah payah, ternyata bersandar pada dinding yang salah.Arti keberhasilan di salah satu aspek baru menjadi lengkap dengan kehadiran aspek
kehidupan lainnya. Arti keberhasilan karir misalnya, justru kita rasakan ketika ada
keluarga dan sahabat yang memberi selamat (secara tulus) dan ikut merasakan
kebahagiaan yang kita rasakan. Dan perayaan itu diawali dengan ucapan syukur dan
terima kasih dari dasar hati kita kepada Tuhan yang telah memungkinkan segalanya
terjadi.
Hukum kehidupan itu sebetulnya sederhana. Hidup kita berarti karena adanya Tuhan
dan kehadiran orang lain, berupa keluarga, sahabat, rekan kerja, karyawan,
perusahaan, dan lingkungan tempat tinggal kita. Hidup kita berarti karena kita memberi
arti dan nilai lebih bagi orang-orang yang kita cintai dan mencintai kita.
Hendaknya kita mengisi perputaran jarum jam kita sehari-hari, tanpa melupakan arah
yang telah ditunjuk oleh jarum kompas
Mutiara Renungan:
Tujuan Hidup
“Jalan menuju tujuan kita tidak selamanya lurus. Kadang kita mengambil jalan yang
salah, tersesat, atau harus memutar. Mungkin masalahnya bukan jalan apa kita ambil.
Yang penting adalah kita sudah memulai.” - Barbara Hall
“Sebuah rencana yang baik adalah seperti sebuah peta. Ia menunjukkan tempat tujuan
kita, dan biasanya jalan terbaik menuju ke sana.” - H. Stanley Judd
“Apa yang Anda perlukan adalah sebuah rencana, sebuah peta, dan keberanian untuk
mengarah pada tujuan Anda.” - Earl Nightingale
“Dengan melewati semua hambatan dan rintangan, seseorang pasti akan tiba pada
tujuan yang diinginkannya.” - Christopher Columbus
“Fokus pada perjalanannya, bukan pada tujuannya. Kebahagiaan yang sebenarnya
bukan pada saat menyelesaikannya, melainkan pada saat melakukannya.” - Greg
Anderson
“Ikuti apa yang sungguh-sungguh Anda sukai, dan biarkan ia menuntun Anda menuju
tujuan Anda.” - Diane Sawyer
“Ia yang tidak tahu bagaimana melihat ke belakang, ke tempat asalnya, tidak akan
mencapai tempat tujuannya.” - Jose Rizal
“Saya tidak bisa mengubah arah angin, tapi saya bisa menyesuaikan layar agar saya
tetap mencapai tempat tujuan saya.” - Jimmy Dean
“Tujuan seseorang bukanlah sebuah tempat. Sesungguhnya, ia adalah sebuah cara
pandang yang baru terhadap segala sesuatu.” - Henry Miller
“Sukses adalah sebuah perjalanan, bukan tujuan. Saat Anda melakukannya adalah jauh
lebih penting dibanding saat Anda berhasil mencapainya.” - Arthur Ashe
“Tanpa sasaran dan rencana untuk mencapainya, Anda adalah seperti sebuah perahu
yang berlayar tanpa tujuan.” - Fitzhugh Dodson
“Jalan yang mengarah pada tujuan Anda tidaklah terpisah dari tujuan Anda. Ia adalah
bagian dari tujuan itu sendiri.” - Charles de Lint
“Hidup yang baik adalah sebuah proses, bukan sebuah keadaan. Ia adalah sebuah arah,
bukan tujuan.” - Carl Rogers
“Anda ditakdirkan menjadi orang yang Anda putuskan.” – Ralph Waldo Emerson
“Anda dapat menentukan apa yang Anda inginkan. Anda dapat memutuskan sasaran utama, target dan tujuan Anda.” – W. Clement Stone
“Jalan kehidupan penuh dengan tikungan dan belokan, dan tidak ada dua arah yang
sama. Tapi pelajaran hidup ini datang dari proses perjalanannya, bukan dari tujuannya.”
– Don William Jr
Cerita & Puisi Inspiratif:
Pencapaian Hidup
Pada jaman dahulu kala, hiduplah seorang raja. Suatu hari, Sang Raja memberitahu
perawat kudanya, bahwa ia diperbolehkan menunggang kudanya dan menjelajahi
daerah yang dikehendakinya seluas mungkin. Sang Raja akan menghadiahi perawat
kuda itu semua daerah yang berhasil dijelajahinya.
Tentu saja, sang perawat kuda segera melompat ke kudanya dan memacu kudanya
berlari secepat mungkin, menjelajahi sebanyak mungkin daerah yang bisa dilewatinya.
Ia terus berjalan, dan tanpa henti mencambuk kudanya agar berlari secepat mungkin.
Rasa lapar dan lelah tidak dihiraukannya. Ia ingin bisa menjelajahi sebanyak mungkin
daerah.
Tibalah hari dimana ia sudah berhasil menjelajahi daerah yang cukup banyak. Namun
pada saat itu, ia sudah kehabisan tenaga dan sekarat. Bertanyalah ia pada dirinya
sendiri, "Mengapa saya memaksa diri menjelajahi daerah sebanyak ini? Kini saya
sekarat, dan yang saya butuhkan hanya sedikit tempat untuk menguburkan tubuh yang sekarat ini?
Pengarang: Tidak Diketahui ; Sumber: Tidak Diketahui
Rabu, 27 Mei 2009
Rabu, 20 Mei 2009
my fave inspiring poems
IF
If you can keep your head when all about you
Are losing theirs and blaming it on you.
If you can trust yourself when all men doubt you,
But make allowance for their doubting too;
If you can wait and not be tired by waiting,
Or being lied about, don't deal in lies,
Or being hated, don't give way to hating,
And yet don't look too good, nor talk too wise:
If you can dream - and not make dreams your master;
If you can think - and not make thoughts your aim;
If you can meet with Triumph and Disaster
And treat these two impostors just the same;
If you can bear to hear the truth you've spoken
Twisted by knaves to make a trap for fools,
Or watch the things you gave your life to, broken,
And stoop and build 'em up with worn-out tools:
If you can make one heap of all your winnings
And risk it on one turn of pitch-and-toss,
And lose, and start again at your beginnings
And never breathe a word about your loss;
If you can force your heart and nerve and sinew
To serve your turn long after they are gone,
And so hold on when there is nothing in you
Except the Will which says to them: 'Hold on!'
If you can talk with crowds and keep your virtue,
Or walk with Kings - nor lose the common touch,
If neither foes nor loving friends can hurt you,
If all men count with you, but none too much;
If you can fill the unforgiving minute
With sixty seconds' worth of distance run,
Yours is the Earth and everything that's in it,
And - which is more - you'll be a Man, my son!
by Rudyard Kipling
The Road Not Taken
by Robert Frost
Two roads diverged in a yellow wood,
And sorry I could not travel both
And be one traveller, long I stood
And looked down one as far as I could
To where it bent in the undergrowth.
Then took the other, as just as fair,
And having perhaps the better claim,
Because it was grassy and wanted wear;
Though as for that the passing there
Had worn them really about the same.
And both that morning equally lay
In leaves no step had trodden black.
Oh, I kept the first for another day!
Yet knowing how way leads on to way,
I doubted if I should ever come back.
I shall be telling this with a sigh
Somewhere ages and ages hence:
Two roads diverged in a wood, and I--
I took the one less travelled by,
And that has made all the difference.
It Couldn't be Done
by Edgar Guest
Somebody said that it couldn't be done,
But, he with a chuckle replied
That "maybe it couldn't" but he would be one
Who wouldn't say so till he'd tried.
So he buckled right in with the trace of a grin
On his face. If he worried he hid it.
He started to sing as he tackled the thing
That couldn't be done, as he did it.
Somebody scoffed: "Oh, you'll never do that;
At least no one we know has done it";
But he took off his coat and he took off his hat,
And the first thing we knew he'd begun it.
With a lift of his chin and a bit of a grin,
Without any doubting or quiddit,
He started to sing as he tackled the thing
That couldn't be done, and he did it.
There are thousands to tell you it cannot be done,
There are thousands to prophesy failure;
There are thousands to point out to you, one by one,
The dangers that wait to assail you.
But just buckle right in with a bit of a grin,
Just take off your coat and go to it;
Just start to sing as you tackle the thing
That cannot be done, and you'll do it
A Smile
Author Unknown
A smile costs nothing, but gives much-
It takes but a moment, but the memory of it usually lasts forever.
None are so rich that can get along without it-
And none are so poor but that can be made rich by it.
It enriches those who receive, without making poor those who give-
It creates sunshine in the home,
Fosters good will in business,
And is the best antidote for trouble-
And yet it cannot be begged, borrowed, or stolen, for it is of no value
Unless it is given away.
Some people are too busy to give you a smile-
Give them one of yours-
For the good Lord knows that no one needs a smile so badly
As he or she who has no more smiles left to give.
If You Think You are Beaten
by Walter D. Wintle
If you think you are beaten, you are.
If you think you dare not, you don't.
If you'd like to win but think you can't,
It's almost certain you won't.
Life's battles don't always go
To the stronger or faster man,
But sooner or later, the man who wins
Is the man who thinks he can.
Men Whom Men Condemn as Ill
by Joaquin Miller
In men whom men condemn as ill
I find so much of goodness still,
In men whom men pronounce divine
I find so much of sin and blot,
I do not dare to draw a line
Between the two, where God has not.
If I Knew You & You Knew Me
by Nixon Waterman
If I knew you and you knew me,
If both of us could clearly see,
And with an inner sight divine,
The meaning of your heart and mine,
I'm sure that we would differ less,
And clasp our hands in friendliness;
Our thoughts would pleasantly agree,
If I knew you and you knew me.
Ode to Googlebot
by Will Edwards
Oh Googlebot though art quick !
The invisible spider
that crawls in the night,
through the howling scorn,
Hath (finally) found my bed
of blue and orange joy.
And his dark secrets found
doth now life bestow.
If you can keep your head when all about you
Are losing theirs and blaming it on you.
If you can trust yourself when all men doubt you,
But make allowance for their doubting too;
If you can wait and not be tired by waiting,
Or being lied about, don't deal in lies,
Or being hated, don't give way to hating,
And yet don't look too good, nor talk too wise:
If you can dream - and not make dreams your master;
If you can think - and not make thoughts your aim;
If you can meet with Triumph and Disaster
And treat these two impostors just the same;
If you can bear to hear the truth you've spoken
Twisted by knaves to make a trap for fools,
Or watch the things you gave your life to, broken,
And stoop and build 'em up with worn-out tools:
If you can make one heap of all your winnings
And risk it on one turn of pitch-and-toss,
And lose, and start again at your beginnings
And never breathe a word about your loss;
If you can force your heart and nerve and sinew
To serve your turn long after they are gone,
And so hold on when there is nothing in you
Except the Will which says to them: 'Hold on!'
If you can talk with crowds and keep your virtue,
Or walk with Kings - nor lose the common touch,
If neither foes nor loving friends can hurt you,
If all men count with you, but none too much;
If you can fill the unforgiving minute
With sixty seconds' worth of distance run,
Yours is the Earth and everything that's in it,
And - which is more - you'll be a Man, my son!
by Rudyard Kipling
The Road Not Taken
by Robert Frost
Two roads diverged in a yellow wood,
And sorry I could not travel both
And be one traveller, long I stood
And looked down one as far as I could
To where it bent in the undergrowth.
Then took the other, as just as fair,
And having perhaps the better claim,
Because it was grassy and wanted wear;
Though as for that the passing there
Had worn them really about the same.
And both that morning equally lay
In leaves no step had trodden black.
Oh, I kept the first for another day!
Yet knowing how way leads on to way,
I doubted if I should ever come back.
I shall be telling this with a sigh
Somewhere ages and ages hence:
Two roads diverged in a wood, and I--
I took the one less travelled by,
And that has made all the difference.
It Couldn't be Done
by Edgar Guest
Somebody said that it couldn't be done,
But, he with a chuckle replied
That "maybe it couldn't" but he would be one
Who wouldn't say so till he'd tried.
So he buckled right in with the trace of a grin
On his face. If he worried he hid it.
He started to sing as he tackled the thing
That couldn't be done, as he did it.
Somebody scoffed: "Oh, you'll never do that;
At least no one we know has done it";
But he took off his coat and he took off his hat,
And the first thing we knew he'd begun it.
With a lift of his chin and a bit of a grin,
Without any doubting or quiddit,
He started to sing as he tackled the thing
That couldn't be done, and he did it.
There are thousands to tell you it cannot be done,
There are thousands to prophesy failure;
There are thousands to point out to you, one by one,
The dangers that wait to assail you.
But just buckle right in with a bit of a grin,
Just take off your coat and go to it;
Just start to sing as you tackle the thing
That cannot be done, and you'll do it
A Smile
Author Unknown
A smile costs nothing, but gives much-
It takes but a moment, but the memory of it usually lasts forever.
None are so rich that can get along without it-
And none are so poor but that can be made rich by it.
It enriches those who receive, without making poor those who give-
It creates sunshine in the home,
Fosters good will in business,
And is the best antidote for trouble-
And yet it cannot be begged, borrowed, or stolen, for it is of no value
Unless it is given away.
Some people are too busy to give you a smile-
Give them one of yours-
For the good Lord knows that no one needs a smile so badly
As he or she who has no more smiles left to give.
If You Think You are Beaten
by Walter D. Wintle
If you think you are beaten, you are.
If you think you dare not, you don't.
If you'd like to win but think you can't,
It's almost certain you won't.
Life's battles don't always go
To the stronger or faster man,
But sooner or later, the man who wins
Is the man who thinks he can.
Men Whom Men Condemn as Ill
by Joaquin Miller
In men whom men condemn as ill
I find so much of goodness still,
In men whom men pronounce divine
I find so much of sin and blot,
I do not dare to draw a line
Between the two, where God has not.
If I Knew You & You Knew Me
by Nixon Waterman
If I knew you and you knew me,
If both of us could clearly see,
And with an inner sight divine,
The meaning of your heart and mine,
I'm sure that we would differ less,
And clasp our hands in friendliness;
Our thoughts would pleasantly agree,
If I knew you and you knew me.
Ode to Googlebot
by Will Edwards
Oh Googlebot though art quick !
The invisible spider
that crawls in the night,
through the howling scorn,
Hath (finally) found my bed
of blue and orange joy.
And his dark secrets found
doth now life bestow.
Be Reluctantless
Be Reluctantless
We have a tendency to make significant choices
in our lives and then forget that we actually made
the choice. Work is such a choice.
If we forget to choose the work we do then each day
of our life can easily be an experience of
continuous reluctance.
Would you choose to live your life reluctantly?
Every time you use the words ‘have to’ you are
telling the universe you would rather not be
where you are and you'd rather not do what you are
doing at that moment.
And if you keep thinking in this way in one area
of your life, it becomes a habitual thought pattern
which you soon find turning up in your attitude
every where in your life.
And if you keep thinking, feeling, saying and
living with this pattern of reluctance you can be
absolutely sure the universe will eventually grant
your recurring wish.
But you will like the result even less.
Nothing positive, fulfilling or empowering was
ever created with the energy of reluctance.
Don’t be reluctant about anything in your life today.
Re-affirm your presence and your choices every day.
~unknown~
We have a tendency to make significant choices
in our lives and then forget that we actually made
the choice. Work is such a choice.
If we forget to choose the work we do then each day
of our life can easily be an experience of
continuous reluctance.
Would you choose to live your life reluctantly?
Every time you use the words ‘have to’ you are
telling the universe you would rather not be
where you are and you'd rather not do what you are
doing at that moment.
And if you keep thinking in this way in one area
of your life, it becomes a habitual thought pattern
which you soon find turning up in your attitude
every where in your life.
And if you keep thinking, feeling, saying and
living with this pattern of reluctance you can be
absolutely sure the universe will eventually grant
your recurring wish.
But you will like the result even less.
Nothing positive, fulfilling or empowering was
ever created with the energy of reluctance.
Don’t be reluctant about anything in your life today.
Re-affirm your presence and your choices every day.
~unknown~
Selasa, 19 Mei 2009
poems by A.E. (George William Russell)
Dana
I AM the tender voice calling 'Away,'
Whispering between the beatings of the heart,
And inaccessible in dewy eyes
I dwell, and all unkissed on lovely lips,
Lingering between white breasts inviolate,
And fleeting ever from the passionate touch,
I shine afar, till men may not divine
Whether it is the stars or the beloved
They follow with wrapt spirit. And I weave
My spells at evening, folding with dim caress,
Aerial arms and twilight dropping hair,
The lonely wanderer by wood or shore,
Till, filled with some deep tenderness, he yields,
Feeling in dreams for the dear mother heart
He knew, ere he forsook the starry way,
And clings there, pillowed far above the smoke
And the dim murmur from the duns of men.
I can enchant the trees and rocks, and fill
The dumb brown lips of earth with mystery,
Make them reveal or hide the god. I breathe
A deeper pity than all love, myself
Mother of all, but without hands to heal:
Too vast and vague, they know me not. But yet
I am the heartbreak over fallen things,
The sudden gentleness that stays the blow,
And I am in the kiss that foemen give
Pausing in battle, and in the tears that fall
Over the vanquished foe, and in the highest;
Among the Danaan gods, I am the last
Council of mercy in their hearts where they
Mete justice from a thousand starry thrones.
Remembrance
THERE were many burning hours on the heart-sweet tide,
And we passed away from ourselves, forgetting all
The immortal moods that faded, the god who died,
Hastening away to the King on a distant call.
There were ruby dews were shed when the heart was riven,
And passionate pleading and prayers to the dead we had wronged;
And we passed away unremembering and unforgiven,
Hastening away to the King for the peace we longed.
Love unremembered and heart-ache we left behind,
We forsook them, unheeding, hastening away in our flight;
We knew the hearts we had wronged of old we would find
When we came to the fold of the King for rest in the night
Reflections
HOW shallow is this mere that gleams!
Its depth of blue is from the skies;
And from a distant sun the dreams
And lovely light within your eyes.
We deem our love so infinite
Because the Lord is everywhere,
And love awakening is made bright
And bathed in that diviner air.
We go on our enchanted way
And deem our hours immortal hours,
Who are but shadow kings that play
With mirrored majesties and powers.
Forgiveness
AT DUSK the window panes grew grey;
The wet world vanished in the gloom;
The dim and silver end of day
Scarce glimmered through the little room.
And all my sins were told; I said
Such things to her who knew not sin—
The sharp ache throbbing in my head,
The fever running high within.
I touched with pain her purity;
Sin's darker sense I could not bring:
My soul was black as night to me:
To her I was a wounded thing.
I needed love no words could say;
She drew me softly nigh her chair,
My head upon her knees to lay,
With cool hands that caressed my hair.
She sat with hands as if to bless,
And looked with grave, ethereal eyes;
Ensouled by ancient quietness,
A gentle priestess of the Wise.
Blindness
OUR true hearts are forever lonely:
A wistfulness is in our thought:
Our lights are like the dawns which only
Seem bright to us and yet are not.
Something you see in me I wis not:
Another heart in you I guess:
A stranger's lips—but thine I kiss not,
Erring in all my tenderness.
I sometimes think a mighty lover
Takes every burning kiss we give:
His lights are those which round us hover:
For him alone our lives we live.
Ah, sigh for us whose hearts unseeing
Point all their passionate love in vain,
And blinded in the joy of being,
Meet only when pain touches pain.
The Vesture of the Soul
I PITIED one whose tattered dress
Was patched, and stained with dust and rain;
He smiled on me; I could not guess
The viewless spirit's wide domain.
He said, 'The royal robe I wear
Trails all along the fields of light:
Its silent blue and silver bear
For gems the starry dust of night.'
'The breath of joy unceasingly
Waves to and fro its folds starlit,
And far beyond earth's misery
I live and breathe the joy of it.'
The Twilight of Earth
THE wonder of the world is o'er:
The magic from the sea is gone:
There is no unimagined shore,
No islet yet to venture on.
The Sacred Hazels' blooms are shed,
The Nuts of Knowledge harvested.
Oh, what is worth this lore of age
If time shall never bring us back
Our battle with the gods to wage
Reeling along the starry track.
The battle rapture here goes by
In warring upon things that die.
Let be the tale of him whose love
Was sighed between white Deirdre's breasts,
It will not lift the heart above
The sodden clay on which it rests.
Love once had power the gods to bring
All rapt on its wild wandering.
We shiver in the falling dew,
And seek a shelter from the storm:
When man these elder brothers knew
He found the mother nature warm,
A hearth fire blazing through it all,
A home without a circling wall.
We dwindle down beneath the skies,
And from ourselves we pass away:
The paradise of memories
Grows ever fainter day by day.
The shepherd stars have shrunk within,
The world's great night will soon begin.
Will no one, ere it is too late,
Ere fades the last memorial gleam,
Recall for us our earlier state?
For nothing but so vast a dream
That it would scale the steeps of air
Could rouse us from so vast despair.
The power is ours to make or mar
Our fate as on the earliest morn,
The Darkness and the Radiance are
Creatures within the spirit born.
Yet, bathed in gloom too long, we might
Forget how we imagined light.
Not yet are fixed the prison bars:
The hidden light the spirit owns
If blown to flame would dim the stars
And they who rule them from their thrones:
And the proud sceptred spirits thence
Would bow to pay us reverence.
Oh, while the glory sinks within
Let us not wait on earth behind,
But follow where it flies, and win
The glow again, and we may find
Beyond the Gateways of the Day
Dominion and ancestral sway.
The Parting of Ways
The skies from black to pearly grey
Had veered without a star or sun;
Only a burning opal ray
Fell on your brow when all was done.
Aye, after victory, the crown;
Yet through the fight no word of cheer;
And what would win and what go down
No word could help, no light make clear.
A thousand ages onward led
Their joys and sorrows to that hour;
No wisdom weighed, no word was said,
For only what we were had power.
There was no tender leaning there
Of brow to brow in loving mood;
For we were rapt apart, and were
In elemental solitude.
We knew not in redeeming day
Whether our spirits would be found
Floating along the starry way,
Or in the earthly vapours drowned.
Brought by the sunrise-coloured flame
To earth, uncertain yet, the while
I looked at you, there slowly came,
Noble and sisterly, your smile.
We bade adieu to love the old;
We heard another lover then,
Whose forms are myriad and untold,
Sigh to us from the hearts of men.
Dusk its ash-grey blossoms sheds on violet skies
DUSK its ash-grey blossoms sheds on violet skies,
Over twilight mountains where the heart songs rise,
Rise and fall and fade away from earth to air.
Earth renews the music sweeter. Oh, come there.
Come, acushla, come, as in ancient times
Rings aloud the underland with faery chimes.
Down the unseen ways as strays each tinkling fleece
Winding ever onward to a fold of peace,
So my dreams go straying in a land more fair;
Half I tread the dew-wet grasses, half wander there.
Fade your glimmering eyes in a world grown cold;
Come, acushla, with me to the mountains old.
There the bright ones call us waving to and fro—
Come, my children, with me to the ancient go.
The Virgin Mother
WHO is that goddess to whom men should pray
But her from whom their hearts have turned away,
Out of whose virgin being they were born,
Whose mother nature they have named in scorn
Calling its holy substance common clay.
Yet from this so despised earth was made
The milky whiteness of those queens who swayed
Their generations with a light caress,
And from some image of whose loveliness
The heart built up high heaven when it prayed.
Lover, your heart, the heart on which it lies,
Your eyes that gaze, and those alluring eyes,
Your lips, the lips they kiss, alike had birth
Within this dark divinity of earth,
Within this mother being you despise.
Ah, when I think this earth on which we tread
Hath borne these blossoms of the lovely dead,
And made the living heart I love to beat,
I look with sudden awe beneath my feet
As you with erring reverence overhead.
I AM the tender voice calling 'Away,'
Whispering between the beatings of the heart,
And inaccessible in dewy eyes
I dwell, and all unkissed on lovely lips,
Lingering between white breasts inviolate,
And fleeting ever from the passionate touch,
I shine afar, till men may not divine
Whether it is the stars or the beloved
They follow with wrapt spirit. And I weave
My spells at evening, folding with dim caress,
Aerial arms and twilight dropping hair,
The lonely wanderer by wood or shore,
Till, filled with some deep tenderness, he yields,
Feeling in dreams for the dear mother heart
He knew, ere he forsook the starry way,
And clings there, pillowed far above the smoke
And the dim murmur from the duns of men.
I can enchant the trees and rocks, and fill
The dumb brown lips of earth with mystery,
Make them reveal or hide the god. I breathe
A deeper pity than all love, myself
Mother of all, but without hands to heal:
Too vast and vague, they know me not. But yet
I am the heartbreak over fallen things,
The sudden gentleness that stays the blow,
And I am in the kiss that foemen give
Pausing in battle, and in the tears that fall
Over the vanquished foe, and in the highest;
Among the Danaan gods, I am the last
Council of mercy in their hearts where they
Mete justice from a thousand starry thrones.
Remembrance
THERE were many burning hours on the heart-sweet tide,
And we passed away from ourselves, forgetting all
The immortal moods that faded, the god who died,
Hastening away to the King on a distant call.
There were ruby dews were shed when the heart was riven,
And passionate pleading and prayers to the dead we had wronged;
And we passed away unremembering and unforgiven,
Hastening away to the King for the peace we longed.
Love unremembered and heart-ache we left behind,
We forsook them, unheeding, hastening away in our flight;
We knew the hearts we had wronged of old we would find
When we came to the fold of the King for rest in the night
Reflections
HOW shallow is this mere that gleams!
Its depth of blue is from the skies;
And from a distant sun the dreams
And lovely light within your eyes.
We deem our love so infinite
Because the Lord is everywhere,
And love awakening is made bright
And bathed in that diviner air.
We go on our enchanted way
And deem our hours immortal hours,
Who are but shadow kings that play
With mirrored majesties and powers.
Forgiveness
AT DUSK the window panes grew grey;
The wet world vanished in the gloom;
The dim and silver end of day
Scarce glimmered through the little room.
And all my sins were told; I said
Such things to her who knew not sin—
The sharp ache throbbing in my head,
The fever running high within.
I touched with pain her purity;
Sin's darker sense I could not bring:
My soul was black as night to me:
To her I was a wounded thing.
I needed love no words could say;
She drew me softly nigh her chair,
My head upon her knees to lay,
With cool hands that caressed my hair.
She sat with hands as if to bless,
And looked with grave, ethereal eyes;
Ensouled by ancient quietness,
A gentle priestess of the Wise.
Blindness
OUR true hearts are forever lonely:
A wistfulness is in our thought:
Our lights are like the dawns which only
Seem bright to us and yet are not.
Something you see in me I wis not:
Another heart in you I guess:
A stranger's lips—but thine I kiss not,
Erring in all my tenderness.
I sometimes think a mighty lover
Takes every burning kiss we give:
His lights are those which round us hover:
For him alone our lives we live.
Ah, sigh for us whose hearts unseeing
Point all their passionate love in vain,
And blinded in the joy of being,
Meet only when pain touches pain.
The Vesture of the Soul
I PITIED one whose tattered dress
Was patched, and stained with dust and rain;
He smiled on me; I could not guess
The viewless spirit's wide domain.
He said, 'The royal robe I wear
Trails all along the fields of light:
Its silent blue and silver bear
For gems the starry dust of night.'
'The breath of joy unceasingly
Waves to and fro its folds starlit,
And far beyond earth's misery
I live and breathe the joy of it.'
The Twilight of Earth
THE wonder of the world is o'er:
The magic from the sea is gone:
There is no unimagined shore,
No islet yet to venture on.
The Sacred Hazels' blooms are shed,
The Nuts of Knowledge harvested.
Oh, what is worth this lore of age
If time shall never bring us back
Our battle with the gods to wage
Reeling along the starry track.
The battle rapture here goes by
In warring upon things that die.
Let be the tale of him whose love
Was sighed between white Deirdre's breasts,
It will not lift the heart above
The sodden clay on which it rests.
Love once had power the gods to bring
All rapt on its wild wandering.
We shiver in the falling dew,
And seek a shelter from the storm:
When man these elder brothers knew
He found the mother nature warm,
A hearth fire blazing through it all,
A home without a circling wall.
We dwindle down beneath the skies,
And from ourselves we pass away:
The paradise of memories
Grows ever fainter day by day.
The shepherd stars have shrunk within,
The world's great night will soon begin.
Will no one, ere it is too late,
Ere fades the last memorial gleam,
Recall for us our earlier state?
For nothing but so vast a dream
That it would scale the steeps of air
Could rouse us from so vast despair.
The power is ours to make or mar
Our fate as on the earliest morn,
The Darkness and the Radiance are
Creatures within the spirit born.
Yet, bathed in gloom too long, we might
Forget how we imagined light.
Not yet are fixed the prison bars:
The hidden light the spirit owns
If blown to flame would dim the stars
And they who rule them from their thrones:
And the proud sceptred spirits thence
Would bow to pay us reverence.
Oh, while the glory sinks within
Let us not wait on earth behind,
But follow where it flies, and win
The glow again, and we may find
Beyond the Gateways of the Day
Dominion and ancestral sway.
The Parting of Ways
The skies from black to pearly grey
Had veered without a star or sun;
Only a burning opal ray
Fell on your brow when all was done.
Aye, after victory, the crown;
Yet through the fight no word of cheer;
And what would win and what go down
No word could help, no light make clear.
A thousand ages onward led
Their joys and sorrows to that hour;
No wisdom weighed, no word was said,
For only what we were had power.
There was no tender leaning there
Of brow to brow in loving mood;
For we were rapt apart, and were
In elemental solitude.
We knew not in redeeming day
Whether our spirits would be found
Floating along the starry way,
Or in the earthly vapours drowned.
Brought by the sunrise-coloured flame
To earth, uncertain yet, the while
I looked at you, there slowly came,
Noble and sisterly, your smile.
We bade adieu to love the old;
We heard another lover then,
Whose forms are myriad and untold,
Sigh to us from the hearts of men.
Dusk its ash-grey blossoms sheds on violet skies
DUSK its ash-grey blossoms sheds on violet skies,
Over twilight mountains where the heart songs rise,
Rise and fall and fade away from earth to air.
Earth renews the music sweeter. Oh, come there.
Come, acushla, come, as in ancient times
Rings aloud the underland with faery chimes.
Down the unseen ways as strays each tinkling fleece
Winding ever onward to a fold of peace,
So my dreams go straying in a land more fair;
Half I tread the dew-wet grasses, half wander there.
Fade your glimmering eyes in a world grown cold;
Come, acushla, with me to the mountains old.
There the bright ones call us waving to and fro—
Come, my children, with me to the ancient go.
The Virgin Mother
WHO is that goddess to whom men should pray
But her from whom their hearts have turned away,
Out of whose virgin being they were born,
Whose mother nature they have named in scorn
Calling its holy substance common clay.
Yet from this so despised earth was made
The milky whiteness of those queens who swayed
Their generations with a light caress,
And from some image of whose loveliness
The heart built up high heaven when it prayed.
Lover, your heart, the heart on which it lies,
Your eyes that gaze, and those alluring eyes,
Your lips, the lips they kiss, alike had birth
Within this dark divinity of earth,
Within this mother being you despise.
Ah, when I think this earth on which we tread
Hath borne these blossoms of the lovely dead,
And made the living heart I love to beat,
I look with sudden awe beneath my feet
As you with erring reverence overhead.
poets' corner
Roses Can Wound
ROSES can wound,
But not from having thorns they do most harm;
Often the night gives, starry-sheen or moon'd,
Deep in the soul alarm.
And it hath been deep within my heart like fear,
Girl, when you are near.
The mist of sense,
Wherein the soul goes shielded, can divide,
And she must cringe and be ashamed, and wince,
Not in appearance hide
Of rose or girl from the blazing mastery
Of bared Eternity.
"All Last Night . . ."
ALL last night I had quiet
In a fragrant dream and warm:
She became my Sabbath,
And round my neck, her arm.
I knew the warmth in my dreaming;
The fragrance, I suppose,
Was her hair about me,
Or else she wore a rose.
Her hair I think; for likest
Woodruffe 'twas, when Spring
Loitering down the wet woodways
Treads it sauntering.
No light, nor any speaking;
Fragrant only and warm.
Enough to know my lodging,
The white Sabbath of her arm.
Hope and Despair
SAID God, "You sisters, ere ye go
Down among men, my work to do,
I will on each a badge bestow:
Hope I love best, and gold for her,
Yet a silver glory for Despair,
For she is my angel too."
Then like a queen, Despair
Put on the stars to wear.
But Hope took ears of corn, and round
Her temples in a wreath them bound.--
Which think ye lookt the more fair?
Hymn to Love
WE ARE thine, O Love, being in thee and made of thee,
As thou, Love, were the deep thought
And we the speech of the thought; yea, spoken are we,
Thy fires of thought out-spoken:
But burn'd not through us thy imagining
Like fierce mood in a song caught,
We were as clamour'd words a fool may fling,
Loose words, of meaning broken.
For what more like the brainless speech of a fool,--
The lives travelling dark fears,
And as a boy throws pebbles in a pool
Thrown down abysmal places?
Hazardous are the stars, yet is our birth
And our journeying time theirs;
As words of air, life makes of starry earth
Sweet soul-delighted faces;
As voices are we in the worldly wind;
The great wind of the world's fate
Is turned, as air to a shapen sound, to mind
And marvellous desires.
But not in the world as voices storm-shatter'd,
Not borne down by the wind's weight;
The rushing time rings with our splendid word
Like darkness filled with fires.
For Love doth use us for a sound of song,
And Love's meaning our life wields,
Making our souls like syllables to throng
His tunes of exultation.
Down the blind speed of a fatal world we fly,
As rain blown along earth's fields;
Yet are we god-desiring liturgy,
Sung joys of adoration;
Yea, made of chance and all a labouring strife,
We go charged with a strong flame;
For as a language Love hath seized on life
His burning heart to story.
Yea, Love, we are thine, the liturgy of thee.
Thy thought's golden and glad name,
The mortal conscience of immortal glee,
Love's zeal in Love's own glory.
Lascelles Abercrombie
ROSES can wound,
But not from having thorns they do most harm;
Often the night gives, starry-sheen or moon'd,
Deep in the soul alarm.
And it hath been deep within my heart like fear,
Girl, when you are near.
The mist of sense,
Wherein the soul goes shielded, can divide,
And she must cringe and be ashamed, and wince,
Not in appearance hide
Of rose or girl from the blazing mastery
Of bared Eternity.
"All Last Night . . ."
ALL last night I had quiet
In a fragrant dream and warm:
She became my Sabbath,
And round my neck, her arm.
I knew the warmth in my dreaming;
The fragrance, I suppose,
Was her hair about me,
Or else she wore a rose.
Her hair I think; for likest
Woodruffe 'twas, when Spring
Loitering down the wet woodways
Treads it sauntering.
No light, nor any speaking;
Fragrant only and warm.
Enough to know my lodging,
The white Sabbath of her arm.
Hope and Despair
SAID God, "You sisters, ere ye go
Down among men, my work to do,
I will on each a badge bestow:
Hope I love best, and gold for her,
Yet a silver glory for Despair,
For she is my angel too."
Then like a queen, Despair
Put on the stars to wear.
But Hope took ears of corn, and round
Her temples in a wreath them bound.--
Which think ye lookt the more fair?
Hymn to Love
WE ARE thine, O Love, being in thee and made of thee,
As thou, Love, were the deep thought
And we the speech of the thought; yea, spoken are we,
Thy fires of thought out-spoken:
But burn'd not through us thy imagining
Like fierce mood in a song caught,
We were as clamour'd words a fool may fling,
Loose words, of meaning broken.
For what more like the brainless speech of a fool,--
The lives travelling dark fears,
And as a boy throws pebbles in a pool
Thrown down abysmal places?
Hazardous are the stars, yet is our birth
And our journeying time theirs;
As words of air, life makes of starry earth
Sweet soul-delighted faces;
As voices are we in the worldly wind;
The great wind of the world's fate
Is turned, as air to a shapen sound, to mind
And marvellous desires.
But not in the world as voices storm-shatter'd,
Not borne down by the wind's weight;
The rushing time rings with our splendid word
Like darkness filled with fires.
For Love doth use us for a sound of song,
And Love's meaning our life wields,
Making our souls like syllables to throng
His tunes of exultation.
Down the blind speed of a fatal world we fly,
As rain blown along earth's fields;
Yet are we god-desiring liturgy,
Sung joys of adoration;
Yea, made of chance and all a labouring strife,
We go charged with a strong flame;
For as a language Love hath seized on life
His burning heart to story.
Yea, Love, we are thine, the liturgy of thee.
Thy thought's golden and glad name,
The mortal conscience of immortal glee,
Love's zeal in Love's own glory.
Lascelles Abercrombie
I wonder
Where has smile disappeared?
Where have promises vanished?
Why has truth disappeared?
Where has love evanished?
I walk through those lonely roads again and wonder
1.Why is it that we understand the value of life when we fear of loosing it? The real value of life can be seen in the eyes of a dying man. The only thing we take for granted everyday when we wake up is that we have got one more to live, to dream, to laugh, to cry.
2.Why is it that even if we know that our mom loves us the most, her love for is truly unconditional and passionate., We take her love for us, would rather say we take her for granted. Those long nights she has spent sleepless for our health, our exams, we never even thank her for it. Why do we take her love for us for granted?
3.Why is it that the real value of love can be seen in the hearts of people who have lost someone they loved passionately? Why is love just some trivial game for people who get it without working hard?
4.Why is it that the most beautiful things on this earth come free and we spend our entire life running after things that cost us a fortune? Love, friendship, care, concern, the morning rays of the sun, the beautiful colors of the flowers, the song of birds, the beauty of butterflies, the air we breathe, smile on the face of the one we love the most, the touch of a baby, moms hugs they all come free and we seldom notice them.
5.Why is it that we run after people who wouldn't care to appreciate us or care for us and never appreciate people who appreciate us?
6.Why is it that we take so many things in life for granted? Emotions of people who love us for granted? In fact people who love us for granted
This probably proves how foolish we all really are or does it prove how mean the force that is controlling every movement on this earth actually is? Is it destiny or our own negligence? As a child I had heard so many stories where the ending was always happy, where people got what they deserved, where there was love and victory of truth. Where the princess always had her prince ride a white horse and come to her, where the King always defeated the evil powers. Were they just to fool us? Or just to keep our childhood sans reality, reality that is so bitter? I still wonder
Where has smile disappeared?
Where have promises vanished?
Why has truth disappeared?
Where has love evanished?
I walk through those lonely roads again and wonder
1.Why is it that we understand the value of life when we fear of loosing it? The real value of life can be seen in the eyes of a dying man. The only thing we take for granted everyday when we wake up is that we have got one more to live, to dream, to laugh, to cry.
2.Why is it that even if we know that our mom loves us the most, her love for is truly unconditional and passionate., We take her love for us, would rather say we take her for granted. Those long nights she has spent sleepless for our health, our exams, we never even thank her for it. Why do we take her love for us for granted?
3.Why is it that the real value of love can be seen in the hearts of people who have lost someone they loved passionately? Why is love just some trivial game for people who get it without working hard?
4.Why is it that the most beautiful things on this earth come free and we spend our entire life running after things that cost us a fortune? Love, friendship, care, concern, the morning rays of the sun, the beautiful colors of the flowers, the song of birds, the beauty of butterflies, the air we breathe, smile on the face of the one we love the most, the touch of a baby, moms hugs they all come free and we seldom notice them.
5.Why is it that we run after people who wouldn't care to appreciate us or care for us and never appreciate people who appreciate us?
6.Why is it that we take so many things in life for granted? Emotions of people who love us for granted? In fact people who love us for granted
This probably proves how foolish we all really are or does it prove how mean the force that is controlling every movement on this earth actually is? Is it destiny or our own negligence? As a child I had heard so many stories where the ending was always happy, where people got what they deserved, where there was love and victory of truth. Where the princess always had her prince ride a white horse and come to her, where the King always defeated the evil powers. Were they just to fool us? Or just to keep our childhood sans reality, reality that is so bitter? I still wonder
Senin, 18 Mei 2009
bersandar pada malam
Meraba dalam gelap,tak tau apa yang ingin di cari dalam perjalanan ini.
Bintang yang slalu bersinar dalam temaram seakan memberi tanda pada hati akan sebuah asa yang slalu berkelip....
Ku untai bait demi bait berharap semua rindu ini mampu ku jalin dalam kata,namun semua hanyalah semu yang tak bertepi.Pada siapa sajak ini akan terangkai??? Pada bulan,bintang ataukah mega yang menghias indah malam.
Tuhan.....
Dalam gelap ku senandumgkan rindu yang tak tersampai,berharap akan sebuah jawab dalam tanya yang tak terucap.
Sajak-sajak kembali terserak seakan mengisyaratkan raga yang tak lagi di huni oleh jiwa yang suci,kemana kah ia berlabuh??
Di lembah landai ini kaki mulai tersurut oleh waktu seakan pertanda bahwa air mata yang tersia tak lagi memiliki makna,jiwa ini mulai mengering menanti akan hangat mentari di musim semi.....
Tuhan....
meski senandung ini tak lagi memiliki irama,namun kie hanyalah pengelana yang masih mencoba dalam langkah,mencari sebuah makna yang belum terungkap,menanti sebuah asa yang tak lagi tergenggam.
Pada malam kie bersandar....
Menyaksikan bintang-bintang yang menari dengan gemulai,seakan mengajak kie tuk slalu tersenyum meski palung yang tercipta begitu dalam.
Entah akankah ia kan slalu bertahta dalam jiwa ini???
Hanya pada malam.....
Perlahan kie temui sebuah jawab yang masih terdiam dalam sudut tergelap.
Tuhan...
Dengarkan lah senandung ini,meski tak lagi memiliki irama........
Bintang yang slalu bersinar dalam temaram seakan memberi tanda pada hati akan sebuah asa yang slalu berkelip....
Ku untai bait demi bait berharap semua rindu ini mampu ku jalin dalam kata,namun semua hanyalah semu yang tak bertepi.Pada siapa sajak ini akan terangkai??? Pada bulan,bintang ataukah mega yang menghias indah malam.
Tuhan.....
Dalam gelap ku senandumgkan rindu yang tak tersampai,berharap akan sebuah jawab dalam tanya yang tak terucap.
Sajak-sajak kembali terserak seakan mengisyaratkan raga yang tak lagi di huni oleh jiwa yang suci,kemana kah ia berlabuh??
Di lembah landai ini kaki mulai tersurut oleh waktu seakan pertanda bahwa air mata yang tersia tak lagi memiliki makna,jiwa ini mulai mengering menanti akan hangat mentari di musim semi.....
Tuhan....
meski senandung ini tak lagi memiliki irama,namun kie hanyalah pengelana yang masih mencoba dalam langkah,mencari sebuah makna yang belum terungkap,menanti sebuah asa yang tak lagi tergenggam.
Pada malam kie bersandar....
Menyaksikan bintang-bintang yang menari dengan gemulai,seakan mengajak kie tuk slalu tersenyum meski palung yang tercipta begitu dalam.
Entah akankah ia kan slalu bertahta dalam jiwa ini???
Hanya pada malam.....
Perlahan kie temui sebuah jawab yang masih terdiam dalam sudut tergelap.
Tuhan...
Dengarkan lah senandung ini,meski tak lagi memiliki irama........
Jumat, 17 April 2009
Gaya Kerudung Demokratis
Gaya Kerudung Demokratis
Posted in OnlyGirl, Pernik by Leila Amra
Nggak sedikit muslimah yang ogah menutup aurat. Nggak sedikit juga yang malah ‘menjualnya’. Inikah produk demokrasi?
Buat para akhwat yang idup di jaman Pentium IV ini, menutup bodi dengan jilbab dan kerudung memang dilema. Mereka kudu milih antara kewajiban menutup aurat dengan gaya. Satu sisi perintah agama, di sisi lain kayaknya kok nggak gaul ya?
Kewajiban udah jelas, seluruh tubuh wanita adalah aurat kecuali muka ama telapak tangan, pekik para ulama. So, rambut, telinga, leher, bodi plus awak, wajib diumpetin di balik khimar dan jilbab.
Sementara itu, pergaulan nuntut sebaliknya. Kudu trendi, ngegaya, dan ini…harus memamerkan ‘aset-aset’ pribadi. Yang kulitnya mulus, sayang kalo diumpetin. Yang rambutnya indah terurai, kenapa juga kudu dibungkus kain kerudung, emangnya lemper.
Belum lagi macam-macam pandangan en tuntutan orang laen buat cewek berkerudung plus berjilbab kayaknya gimana gitu. Kudu pinter baca Al Qur’an, kudu jauh dari acara ngegosip, kudu jaga jarak ama kendaraan di depan eh ama cowok dalam pergaulan, en segudang kudu-kudu laennya. Tuntutan kayak begitu terang aja bikin banyak cewek jiper alias ngeri untuk berkerudung dan berjilbab.
Nggak Wajib?
Whuaaa…yang bener aja? Yup, itu setidaknya dilontarkan oleh sejumlah ‘cendekiawan’ muslim kontemporer. Jaman Orde Baru masih berkuasa, ada seorang pejabat yang bersemangat menentang kewajiban berjilbab dengan bilang, “Anak dan istri saya saja tidak berjilbab.” Hmm, berani-beraninya.
Kalau sekarang jama’ah Jaringan Islam Liberal (JIL) paling getol menghujat kewajiban jilbab ini. Kata mereka, para ulama yang menafsirkan jilbab itu udah terpengaruh diskriminasi gender. Mereka mendiskriditkan kaum wanita. Pendapat mereka ini tentunya bersandarkan pada pendapat para orientalis, pemikir yang satu geng, dan juga kajian Islam secara sosiohistoris. Mereka juga keberatan seandainya jilbab itu dipaksakan atas setiap muslimah. Pokoknya, berjilbab itu harus karena kesadaran sendiri.
Ada beberapa alasan yang menurut mereka jilbab dan kerudung itu nggak wajib:
Pertama, mereka bilang kalau jilbab itu budaya Arab, bukan budaya Islam. Lagian, ajaran Islam itu kudu dicocokin ama kondisi budaya setempat. Istilahnya Islam lokal. Prinsip mereka, “Tidak diingkari perubahan hukum (syara’) dengan perubahan zaman dan tempat”.
Ya, mirip-mirip burger racikan McDonald. Semua harus burger ala Amrik kan? Perlu ada rasa lokal. Maka dibikinlah McRendang, McSatay, McBangkok, malah ada juga burger tempe. Jadi ada juga “jilbab” ala Indonesia. Yang gimana tuh? Yang penting SOPAN, tidak menggoda pria, kata mereka. Seorang pemikir Islam malah menyebut jilbab itu lebih pada suruhan untuk sopan dan bersahaja (modesty) yang bisa dilakukan siapa saja.
Kedua, masih kata mereka, jilbab itu diwajibkan di jaman wanita belum dihargai. Buktinya, menurut mereka, surat Al Ahzab ayat 59 berbunyi, “Yang demikian itu supaya mereka lebih mudah untuk dikenal, karena itu mereka tidak diganggu.” Nah, karena kata mereka sekarang ini kaum wanita sudah banyak dihargai maka berjilbab bukan kewajiban lagi.
Teman-teman, pendapat-pendapat di atas jelas punya banyak kelemahan dan ketidakberesan. Emang bener kalau budaya Arab itu nggak selamanya identik dengan budaya Islam. Contohnya, naik unta itu nggak fardlu juga nggak sunnah, walaupun seumur hidup Rasulullah naik unta. And so on pakai terompah ala Ali Baba atau Aladdin juga nggak wajib. Buat kita, yang jadi bagian hukum syara’ itu adalah apa yang diatur sama Allah di dalam dalil-dalil syara (Al Qur’an, As sunnah, Ijma shahabat dan qiyas). So, kalau dalam keempat sumber hukum Islam itu ada keterangannya, en jelas hukumnya, ya itu adalah bagian dari ajaran Islam. Bukan budaya bangsa mana-mana. Contohnya, bacaan shalat en azan itu emang harus pake bahasa Arab nggak bisa diganti ama bahasa lain, baik bahasa daerah masing-masing, apalagi coba-coba pake bahasa tubuh.
Walaupun jilbab dan kerudung itu sudah dipakai sebagian kaum wanita di Arab di jaman pra-Islam, tapi kita mengakuinya sebagai hukum syara’ karena begitulah yang dikatakan Islam. Bukan cuma buat wanita Arab. Islam juga yang ngasih batasan-batasan en ketentuan berjilbab yang khas bagi para muslimah. Simak aja firman Allah, “Wahai Nabi katakanlah kepada istri-istrimu, dan anak-anakmu dan istri-istri orang beriman …”(Al Ahzab: 59). Jadi, perintah berjilbab dan berkerudung itu adalah atas setiap muslimah, baik dia orang Arab ataupun bukan orang Arab.
Pernyataan bahwa jilbab itu wajib karena di zaman itu perempuan nggak dihargai, korslet. Kagak nyambung. Karena pada zaman kekhilafahan Islam, saat kaum wanita terlindungi dan merasa aman, tetap saja mereka wajib mengenakannya. Lagian, kalau pernyataannya seperti itu, gimana dengan zaman sekarang, dimana perempuan jauh lebih nggak dihargai ketimbang di zaman jahiliyah? Liat aja kekerasan pada wanita sekarang jauh lebih meningkat ketimbang jaman Rasulullah saw. dulu.
Terus, kalau dibilang pakaian cewek yang penting sopan (modesty), nah sopan versi mana dulu nih. Kalau menurut penganut ‘madzhab’ Britney Spears atau Agnes Monica, ?celana melorot ke pinggang yang mereka pake itu pasti terkategori sopan. Ber-koteka, menurut suku asli Irian Jaya pastinya juga udah terbilang sopan. Nah, mau ikut sopan versi mana nih?
Dalam kehidupan manusia, seringkali diperlukan paksaan untuk berbuat baik. Ini nggak bisa ditolak. Bukankah manusia suka berbuat begitu pada sesamanya? Liat aja aturan 3 in 1 di Jakarta, itu kan paksaan juga? Atau bayar pajak juga paksaan, kan? Gelinya, para pengkritik jilbab ini nggak pernah kedengaran tuh mengkritik paksa-memaksa sesama manusia. Tapi Allah mereka kritik kalau maksa-maksa manusia. Jangan-jangan nanti bakal ada tanggapan, kalau mau berhenti nyopet ya harus karena kesadaran sendiri jangan karena dipaksa. ANCURRR!
Intinya sih, kita mau bilang, kalau ukuran baik dan buruk, terpuji dan tercela, diserahkan pada akal en hawa nafsu manusia, hasilnya seperti kata Opa Iwan Fals, ANCURRRR! Nah, daripada belaga pinter padahal ber-IQ jongkok, mendingan kita nurut aja deh pada yang dikatakan Allah.
Racun Demokrasi
Usaha-usaha untuk ngancurin citra jilbab emang dahsyat bener. Udahlah secara pemikiran diancurin seperti cara-cara di atas, eh praktiknya juga diacak-acak. Seperti yang bisa kamu baca di Studia 1, nggak sedikit muslimah yang niatnya ingin menutup aurat, tapi sayang belum sempurna.
So, mata para cowok belum juga bebas dari pemandangan yang tidak boleh dipandang, gara-gara nggak sedikit muslimah yang belum total nutup aurat mereka. Keliatannya, mereka juga ingin berbusana muslimah tapi juga nggak mau keilangan kesempatan untuk Te Pe (Tebar Pesona). Jadilah mereka berkerudung tapi tetap full press body.
Ini semua, berawal dari diterimanya paham demokrasi dalam kehidupan kaum muslimin. Yup, seperti yang kamu tahu dalam demokrasi emang berdagang kebebasan. Manusia-manusia demokratis bebas berbuat apa saja, asalkan nggak mengganggu kebebasan orang lain.
Dalam demokrasi pula nggak ada prinsip benar dan salah yang absolut atawa mutlak. Semua serba relatif, nisbi. Ukurannya diserahkan pada keinginan pribadi dan suara mayoritas.
Nah, ada empat kebebasan yang diusung demokrasi: kebebasan berpendapat, kebebasan beragama, kebebasan kepemilikan dan kebebasan bertingkah laku. Gara-gara prinsip kebebasan berpendapat, muncullah pendapat jilbab itu nggak wajib karena itu budaya Arab.
Nah, dengan prinsip kebebasan bertingkah laku, kaum muslimah yang sudah terinfeksi paham demokrasi, ngerasa sah-sah saja tidak menutup aurat. Ini kan badan gue! Mo pake
Kata mereka. And so on, mau pake kerudung model apapun juga boleh.
Nah, aspirasi kebebasan para muslimah ini ditangkap oleh para pengusaha yang kapitalis. En mereka manfaatkan nafsu liar para muslimah itu untuk mengeruk keuntungan sebanyak-banyaknya. Bak gayung bersambut, para muslimah yang kagak kuat iman, dan tergiur kepengen ngetop dengan cepat, ngantri di pintu para pengusaha kapitalis itu. Yang kulitnya mulus beruntung bisa jadi foto model produk kosmetik atau sabun kecantikan. Yang kulitnya mirip-mirip amplas juga bisa jadi foto model…salep kulit ama sabun cuci.
Meski begitu eksploitasi atau penjajahan terhadap wanita dengan cara seperti ini nggak pernah tuh digugat. Kalaupun pernah, tapi nggak seheboh para pemikir muslim kontemporer atau para feminisme menggugat jilbab dan poligami. Karena memang prinsip mereka adalah liberalisme, kebebasan. Selama ‘pelaku’ dan ‘korban’nya merasa enjoy, ya itu sah-sah aja. Bukan eksploitasi tapi menjalankan profesi.
Solusi Total
Maka penyebab muslimah belum sadar berbusana komplit, adalah demokrasi dan sekulerisme penyebabnya. Di alam ini, para muslimah diracuni lewat berbagai jalan agar melepaskan jilbab dan kerudungnya. Lewat sinetron Montir-montir Cantik, misalkan, para muslimah diajarkan supaya berani memamerkan bodi mereka di depan kaum cowok. Bahwa kecantikan dan keseksian tubuh adalah aset yang bisa dijual selain kemampuan jadi montir. He…he…he…film ini nggak pernah tuh bikin gerah kaum pembela wanita.
Sementara pemikiran mereka diancurin dengan ideologi sesat sekulerisme-liberalisme. Selain muncul pemahaman kalau berjilbab itu nggak wajib, juga dikesankan jilbab-kerudung itu menghambat aktivitas, en terkesan norak dan kampungan.
Agar para muslimah selamat, nggak ada jalan lain kecuali menghancurkan sekulerisme. Cuma, untuk itu para muslimah kudu menumbuhkan sendiri keyakinan akan kebenaran Islam. Bahwa apa yang dibawa oleh Islam itu benar tanpa ada keraguan. So, ngaji adalah satu-satunya jalan. Dengan serius dan penuh keikhlasan ngaji, insya Allah pikiran kita jadi bersih.
Dakwah adalah langkah selanjutnya setelah mengaji. Kampanye penegakan syari’ah juga harus dibarengi dengan kampanye busana muslimah. Perlu diserukan kepada para muslimah bahwa: JILBAB ADALAH KEWAJIBAN BUKAN PILIHAN.[januar]
Boks/
Tips Memilih Pakaian yang Nyaman dan Aman
Pakaian yang nyaman, maksudnya pakaian yang nggak bikin gerah, adem, nggak ngganggu buat beraktivitas, dan tentunya menambah pede. Aman, maksudnya nggak merusak kesehatan tubuh, misal kulit atawa rambut. Aman di sini juga berarti terhindar dari melanggar aturan syara’. Bisa juga berarti ‘aman’ dari tangan-tangan jahil. Nah, untuk mendapatkan baju yang nyaman dan aman, ada beberapa hal yang kudu kamu perhatiin:
1. Bahan. Untuk pakaian rumah (tsiyab) kudu yang bersifat menyerap keringat. Bahan kaus, batik atau katun adalah pilihan tepat. Yup, kayak bahan buat baju tidur atawa daster gitu lho! Itu pas banget kalo buat baju dalem karena adem dan tentunya membuat nyaman. Sedangkan buat jilbab alias baju luar, bahan bisa lebih fariatif, tapi tetep kudu membuat nyaman. Yang terpenting untuk jilbab ini jangan memilih bahan yang terlalu tipis/transparan, sebab tentu saja tidak sesuai dengan aturan Islam. Jilbab harus dari bahan yang tidak menampakkan kulit atau pakaian dalam. Sebaliknya jangan pilih yang bahannya terlalu tebal, seperti bahan celana/jeans/jaket. Bahan yang terlalu tebal, selain kurang bagus penampilannya (kaku), juga bikin gerah. Bahan kerudung juga sama, pilih yang adem agar kamu tidak kepanasan dan rambut tetap terjaga kesehatannya. Jangan yang penting trendy tanpa mengindahkan fungsinya sebagai penutup kepala.
2. Model. Untuk pakaian rumah, model memang boleh macem-macem asalkan tidak memperlihatkan aurat. Namun sebaiknya hindari model yang terlalu ribet karena kurang bagus bila sudah dipadukan dengan jilbab. Misal model yang banyak renda-rendanya atau ploinya. Mendingan yang simple aja biar nggak terlalu kelihatan seperti ada ganjalan saat di atasnya dilapisi jilbab. Meski buat baju rumah sah-sah aja rada-radar ketat, tapi sebaiknya hindari karena seperti udah diulas di atas, baju ketat enggak bagus buat kesehatan kulit. Sedangkan untuk jilbab, pada prinsipnya yang penting longgar dan mengulur dari atas sampai ke dasar. Buat kamu yang badannya kurus, tambahan ploi akan membantu mempercantik penampilanmu. Sedang buat yang agak tambun, modelnya simple aja, jangan banyak ploi dan pernak-pernik semisal tali atau pita. Untuk model kerudung, pilihlah yang mampu menutup rambut sampai ke dada secara sempurna. Jangan asal ngejar trend aja, Non!
3. Corak. Pilih corak yang tidak terlalu ramai. Buat yang kurus dan tinggi, pilih corak? yang cenderung besar-besar, baik corak bunga-bunga maupun kotak-kotak. Hindari corak garis-garis vertical karena akan membuat kesan kamu seperti tiang listrik aja. Buat yang rada ndut, pilih corak sedang-sedang saja, jangan terlalu kecil-kecil atau besar-besar. Corak abstrak juga cocok. Hindari corak garis-garis horizontal karena akan membuat kamu tampak makin lebar ke samping. Untuk kerudung, hindari corak terlalu ramai, apalagi yang tidak senada dengan jilbab kamu. Ntar malah tabrakan, nggak lucu.
4. Warna. Sekali-kali jangan memilih warna yang menyolok yang bisa menarik perhatian. Misal warna hijau seperti rompinya pak polisi atau merah seperti warna bendera Indonesia. Pokoknya hindari warna-warna muda yang seperti permen gitu. Sebaiknya pilih warna pastel, warna sejuk (biru/hijau tua) atau warna-warna lembut lainnya yang nggak menyolok.
5. Harga. Belilah busana Muslimah sesuai anggaran. Tak perlu memakai pakaian yang serba mahal, apalagi bila hanya untuk riya’. Bahan yang bagus, corak yang oke dan model yang caem memang biasanya kamu dapat dari bahan-bahan yang bukan murahan. Tapi kalo kamu pinter belanja, dengan bahan yang nggak mahal kamu pun bisa tampil cantik. Oke?(asri)
Posted in OnlyGirl, Pernik by Leila Amra
Nggak sedikit muslimah yang ogah menutup aurat. Nggak sedikit juga yang malah ‘menjualnya’. Inikah produk demokrasi?
Buat para akhwat yang idup di jaman Pentium IV ini, menutup bodi dengan jilbab dan kerudung memang dilema. Mereka kudu milih antara kewajiban menutup aurat dengan gaya. Satu sisi perintah agama, di sisi lain kayaknya kok nggak gaul ya?
Kewajiban udah jelas, seluruh tubuh wanita adalah aurat kecuali muka ama telapak tangan, pekik para ulama. So, rambut, telinga, leher, bodi plus awak, wajib diumpetin di balik khimar dan jilbab.
Sementara itu, pergaulan nuntut sebaliknya. Kudu trendi, ngegaya, dan ini…harus memamerkan ‘aset-aset’ pribadi. Yang kulitnya mulus, sayang kalo diumpetin. Yang rambutnya indah terurai, kenapa juga kudu dibungkus kain kerudung, emangnya lemper.
Belum lagi macam-macam pandangan en tuntutan orang laen buat cewek berkerudung plus berjilbab kayaknya gimana gitu. Kudu pinter baca Al Qur’an, kudu jauh dari acara ngegosip, kudu jaga jarak ama kendaraan di depan eh ama cowok dalam pergaulan, en segudang kudu-kudu laennya. Tuntutan kayak begitu terang aja bikin banyak cewek jiper alias ngeri untuk berkerudung dan berjilbab.
Nggak Wajib?
Whuaaa…yang bener aja? Yup, itu setidaknya dilontarkan oleh sejumlah ‘cendekiawan’ muslim kontemporer. Jaman Orde Baru masih berkuasa, ada seorang pejabat yang bersemangat menentang kewajiban berjilbab dengan bilang, “Anak dan istri saya saja tidak berjilbab.” Hmm, berani-beraninya.
Kalau sekarang jama’ah Jaringan Islam Liberal (JIL) paling getol menghujat kewajiban jilbab ini. Kata mereka, para ulama yang menafsirkan jilbab itu udah terpengaruh diskriminasi gender. Mereka mendiskriditkan kaum wanita. Pendapat mereka ini tentunya bersandarkan pada pendapat para orientalis, pemikir yang satu geng, dan juga kajian Islam secara sosiohistoris. Mereka juga keberatan seandainya jilbab itu dipaksakan atas setiap muslimah. Pokoknya, berjilbab itu harus karena kesadaran sendiri.
Ada beberapa alasan yang menurut mereka jilbab dan kerudung itu nggak wajib:
Pertama, mereka bilang kalau jilbab itu budaya Arab, bukan budaya Islam. Lagian, ajaran Islam itu kudu dicocokin ama kondisi budaya setempat. Istilahnya Islam lokal. Prinsip mereka, “Tidak diingkari perubahan hukum (syara’) dengan perubahan zaman dan tempat”.
Ya, mirip-mirip burger racikan McDonald. Semua harus burger ala Amrik kan? Perlu ada rasa lokal. Maka dibikinlah McRendang, McSatay, McBangkok, malah ada juga burger tempe. Jadi ada juga “jilbab” ala Indonesia. Yang gimana tuh? Yang penting SOPAN, tidak menggoda pria, kata mereka. Seorang pemikir Islam malah menyebut jilbab itu lebih pada suruhan untuk sopan dan bersahaja (modesty) yang bisa dilakukan siapa saja.
Kedua, masih kata mereka, jilbab itu diwajibkan di jaman wanita belum dihargai. Buktinya, menurut mereka, surat Al Ahzab ayat 59 berbunyi, “Yang demikian itu supaya mereka lebih mudah untuk dikenal, karena itu mereka tidak diganggu.” Nah, karena kata mereka sekarang ini kaum wanita sudah banyak dihargai maka berjilbab bukan kewajiban lagi.
Teman-teman, pendapat-pendapat di atas jelas punya banyak kelemahan dan ketidakberesan. Emang bener kalau budaya Arab itu nggak selamanya identik dengan budaya Islam. Contohnya, naik unta itu nggak fardlu juga nggak sunnah, walaupun seumur hidup Rasulullah naik unta. And so on pakai terompah ala Ali Baba atau Aladdin juga nggak wajib. Buat kita, yang jadi bagian hukum syara’ itu adalah apa yang diatur sama Allah di dalam dalil-dalil syara (Al Qur’an, As sunnah, Ijma shahabat dan qiyas). So, kalau dalam keempat sumber hukum Islam itu ada keterangannya, en jelas hukumnya, ya itu adalah bagian dari ajaran Islam. Bukan budaya bangsa mana-mana. Contohnya, bacaan shalat en azan itu emang harus pake bahasa Arab nggak bisa diganti ama bahasa lain, baik bahasa daerah masing-masing, apalagi coba-coba pake bahasa tubuh.
Walaupun jilbab dan kerudung itu sudah dipakai sebagian kaum wanita di Arab di jaman pra-Islam, tapi kita mengakuinya sebagai hukum syara’ karena begitulah yang dikatakan Islam. Bukan cuma buat wanita Arab. Islam juga yang ngasih batasan-batasan en ketentuan berjilbab yang khas bagi para muslimah. Simak aja firman Allah, “Wahai Nabi katakanlah kepada istri-istrimu, dan anak-anakmu dan istri-istri orang beriman …”(Al Ahzab: 59). Jadi, perintah berjilbab dan berkerudung itu adalah atas setiap muslimah, baik dia orang Arab ataupun bukan orang Arab.
Pernyataan bahwa jilbab itu wajib karena di zaman itu perempuan nggak dihargai, korslet. Kagak nyambung. Karena pada zaman kekhilafahan Islam, saat kaum wanita terlindungi dan merasa aman, tetap saja mereka wajib mengenakannya. Lagian, kalau pernyataannya seperti itu, gimana dengan zaman sekarang, dimana perempuan jauh lebih nggak dihargai ketimbang di zaman jahiliyah? Liat aja kekerasan pada wanita sekarang jauh lebih meningkat ketimbang jaman Rasulullah saw. dulu.
Terus, kalau dibilang pakaian cewek yang penting sopan (modesty), nah sopan versi mana dulu nih. Kalau menurut penganut ‘madzhab’ Britney Spears atau Agnes Monica, ?celana melorot ke pinggang yang mereka pake itu pasti terkategori sopan. Ber-koteka, menurut suku asli Irian Jaya pastinya juga udah terbilang sopan. Nah, mau ikut sopan versi mana nih?
Dalam kehidupan manusia, seringkali diperlukan paksaan untuk berbuat baik. Ini nggak bisa ditolak. Bukankah manusia suka berbuat begitu pada sesamanya? Liat aja aturan 3 in 1 di Jakarta, itu kan paksaan juga? Atau bayar pajak juga paksaan, kan? Gelinya, para pengkritik jilbab ini nggak pernah kedengaran tuh mengkritik paksa-memaksa sesama manusia. Tapi Allah mereka kritik kalau maksa-maksa manusia. Jangan-jangan nanti bakal ada tanggapan, kalau mau berhenti nyopet ya harus karena kesadaran sendiri jangan karena dipaksa. ANCURRR!
Intinya sih, kita mau bilang, kalau ukuran baik dan buruk, terpuji dan tercela, diserahkan pada akal en hawa nafsu manusia, hasilnya seperti kata Opa Iwan Fals, ANCURRRR! Nah, daripada belaga pinter padahal ber-IQ jongkok, mendingan kita nurut aja deh pada yang dikatakan Allah.
Racun Demokrasi
Usaha-usaha untuk ngancurin citra jilbab emang dahsyat bener. Udahlah secara pemikiran diancurin seperti cara-cara di atas, eh praktiknya juga diacak-acak. Seperti yang bisa kamu baca di Studia 1, nggak sedikit muslimah yang niatnya ingin menutup aurat, tapi sayang belum sempurna.
So, mata para cowok belum juga bebas dari pemandangan yang tidak boleh dipandang, gara-gara nggak sedikit muslimah yang belum total nutup aurat mereka. Keliatannya, mereka juga ingin berbusana muslimah tapi juga nggak mau keilangan kesempatan untuk Te Pe (Tebar Pesona). Jadilah mereka berkerudung tapi tetap full press body.
Ini semua, berawal dari diterimanya paham demokrasi dalam kehidupan kaum muslimin. Yup, seperti yang kamu tahu dalam demokrasi emang berdagang kebebasan. Manusia-manusia demokratis bebas berbuat apa saja, asalkan nggak mengganggu kebebasan orang lain.
Dalam demokrasi pula nggak ada prinsip benar dan salah yang absolut atawa mutlak. Semua serba relatif, nisbi. Ukurannya diserahkan pada keinginan pribadi dan suara mayoritas.
Nah, ada empat kebebasan yang diusung demokrasi: kebebasan berpendapat, kebebasan beragama, kebebasan kepemilikan dan kebebasan bertingkah laku. Gara-gara prinsip kebebasan berpendapat, muncullah pendapat jilbab itu nggak wajib karena itu budaya Arab.
Nah, dengan prinsip kebebasan bertingkah laku, kaum muslimah yang sudah terinfeksi paham demokrasi, ngerasa sah-sah saja tidak menutup aurat. Ini kan badan gue! Mo pake
Kata mereka. And so on, mau pake kerudung model apapun juga boleh.
Nah, aspirasi kebebasan para muslimah ini ditangkap oleh para pengusaha yang kapitalis. En mereka manfaatkan nafsu liar para muslimah itu untuk mengeruk keuntungan sebanyak-banyaknya. Bak gayung bersambut, para muslimah yang kagak kuat iman, dan tergiur kepengen ngetop dengan cepat, ngantri di pintu para pengusaha kapitalis itu. Yang kulitnya mulus beruntung bisa jadi foto model produk kosmetik atau sabun kecantikan. Yang kulitnya mirip-mirip amplas juga bisa jadi foto model…salep kulit ama sabun cuci.
Meski begitu eksploitasi atau penjajahan terhadap wanita dengan cara seperti ini nggak pernah tuh digugat. Kalaupun pernah, tapi nggak seheboh para pemikir muslim kontemporer atau para feminisme menggugat jilbab dan poligami. Karena memang prinsip mereka adalah liberalisme, kebebasan. Selama ‘pelaku’ dan ‘korban’nya merasa enjoy, ya itu sah-sah aja. Bukan eksploitasi tapi menjalankan profesi.
Solusi Total
Maka penyebab muslimah belum sadar berbusana komplit, adalah demokrasi dan sekulerisme penyebabnya. Di alam ini, para muslimah diracuni lewat berbagai jalan agar melepaskan jilbab dan kerudungnya. Lewat sinetron Montir-montir Cantik, misalkan, para muslimah diajarkan supaya berani memamerkan bodi mereka di depan kaum cowok. Bahwa kecantikan dan keseksian tubuh adalah aset yang bisa dijual selain kemampuan jadi montir. He…he…he…film ini nggak pernah tuh bikin gerah kaum pembela wanita.
Sementara pemikiran mereka diancurin dengan ideologi sesat sekulerisme-liberalisme. Selain muncul pemahaman kalau berjilbab itu nggak wajib, juga dikesankan jilbab-kerudung itu menghambat aktivitas, en terkesan norak dan kampungan.
Agar para muslimah selamat, nggak ada jalan lain kecuali menghancurkan sekulerisme. Cuma, untuk itu para muslimah kudu menumbuhkan sendiri keyakinan akan kebenaran Islam. Bahwa apa yang dibawa oleh Islam itu benar tanpa ada keraguan. So, ngaji adalah satu-satunya jalan. Dengan serius dan penuh keikhlasan ngaji, insya Allah pikiran kita jadi bersih.
Dakwah adalah langkah selanjutnya setelah mengaji. Kampanye penegakan syari’ah juga harus dibarengi dengan kampanye busana muslimah. Perlu diserukan kepada para muslimah bahwa: JILBAB ADALAH KEWAJIBAN BUKAN PILIHAN.[januar]
Boks/
Tips Memilih Pakaian yang Nyaman dan Aman
Pakaian yang nyaman, maksudnya pakaian yang nggak bikin gerah, adem, nggak ngganggu buat beraktivitas, dan tentunya menambah pede. Aman, maksudnya nggak merusak kesehatan tubuh, misal kulit atawa rambut. Aman di sini juga berarti terhindar dari melanggar aturan syara’. Bisa juga berarti ‘aman’ dari tangan-tangan jahil. Nah, untuk mendapatkan baju yang nyaman dan aman, ada beberapa hal yang kudu kamu perhatiin:
1. Bahan. Untuk pakaian rumah (tsiyab) kudu yang bersifat menyerap keringat. Bahan kaus, batik atau katun adalah pilihan tepat. Yup, kayak bahan buat baju tidur atawa daster gitu lho! Itu pas banget kalo buat baju dalem karena adem dan tentunya membuat nyaman. Sedangkan buat jilbab alias baju luar, bahan bisa lebih fariatif, tapi tetep kudu membuat nyaman. Yang terpenting untuk jilbab ini jangan memilih bahan yang terlalu tipis/transparan, sebab tentu saja tidak sesuai dengan aturan Islam. Jilbab harus dari bahan yang tidak menampakkan kulit atau pakaian dalam. Sebaliknya jangan pilih yang bahannya terlalu tebal, seperti bahan celana/jeans/jaket. Bahan yang terlalu tebal, selain kurang bagus penampilannya (kaku), juga bikin gerah. Bahan kerudung juga sama, pilih yang adem agar kamu tidak kepanasan dan rambut tetap terjaga kesehatannya. Jangan yang penting trendy tanpa mengindahkan fungsinya sebagai penutup kepala.
2. Model. Untuk pakaian rumah, model memang boleh macem-macem asalkan tidak memperlihatkan aurat. Namun sebaiknya hindari model yang terlalu ribet karena kurang bagus bila sudah dipadukan dengan jilbab. Misal model yang banyak renda-rendanya atau ploinya. Mendingan yang simple aja biar nggak terlalu kelihatan seperti ada ganjalan saat di atasnya dilapisi jilbab. Meski buat baju rumah sah-sah aja rada-radar ketat, tapi sebaiknya hindari karena seperti udah diulas di atas, baju ketat enggak bagus buat kesehatan kulit. Sedangkan untuk jilbab, pada prinsipnya yang penting longgar dan mengulur dari atas sampai ke dasar. Buat kamu yang badannya kurus, tambahan ploi akan membantu mempercantik penampilanmu. Sedang buat yang agak tambun, modelnya simple aja, jangan banyak ploi dan pernak-pernik semisal tali atau pita. Untuk model kerudung, pilihlah yang mampu menutup rambut sampai ke dada secara sempurna. Jangan asal ngejar trend aja, Non!
3. Corak. Pilih corak yang tidak terlalu ramai. Buat yang kurus dan tinggi, pilih corak? yang cenderung besar-besar, baik corak bunga-bunga maupun kotak-kotak. Hindari corak garis-garis vertical karena akan membuat kesan kamu seperti tiang listrik aja. Buat yang rada ndut, pilih corak sedang-sedang saja, jangan terlalu kecil-kecil atau besar-besar. Corak abstrak juga cocok. Hindari corak garis-garis horizontal karena akan membuat kamu tampak makin lebar ke samping. Untuk kerudung, hindari corak terlalu ramai, apalagi yang tidak senada dengan jilbab kamu. Ntar malah tabrakan, nggak lucu.
4. Warna. Sekali-kali jangan memilih warna yang menyolok yang bisa menarik perhatian. Misal warna hijau seperti rompinya pak polisi atau merah seperti warna bendera Indonesia. Pokoknya hindari warna-warna muda yang seperti permen gitu. Sebaiknya pilih warna pastel, warna sejuk (biru/hijau tua) atau warna-warna lembut lainnya yang nggak menyolok.
5. Harga. Belilah busana Muslimah sesuai anggaran. Tak perlu memakai pakaian yang serba mahal, apalagi bila hanya untuk riya’. Bahan yang bagus, corak yang oke dan model yang caem memang biasanya kamu dapat dari bahan-bahan yang bukan murahan. Tapi kalo kamu pinter belanja, dengan bahan yang nggak mahal kamu pun bisa tampil cantik. Oke?(asri)
Trik Redakan Emosi Pria
KAUM hawa selalu merasa tidak memahami emosi pasangannya yang meledak-ledak. Karenanya wanita sering menganggap pria sulit untuk dimengerti.
Pria cenderung tidak mampu menahan emosi saat tengah dibuat kesal oleh pasangan atau teman-temannya. Terutama saat musim panas tiba, teriknya matahari sering menyulut emosi kaum adam dan membuatnya lepas kendali.
Meski begitu, bukan berarti Anda tak dapat meredakan emosinya, loh! Nah, bila ingin mengetahui ciri-ciri pasangan saat emosi dan bagaimana cara mengatasinya, AskMen membaginya untuk Anda.
Redakan rasa cemburu si dia
Anda tentu sangat membenci pasangan yang terlalu mudah cemburu. Padahal bisa jadi rasa cemburu yang ditunjukkan pasangan lantaran ia sangat mencintai Anda dan tak ingin kehilangan Anda.
Agar pasangan dapat meredakan rasa cemburunya saat Anda terlalu dekat dengan teman pria yang sekantor, Anda harus lebih terbuka dan berterus terang tentang apa yang sedang dan akan Anda lakukan. Beri penjelasan dengan sabar bahwa apa yang Anda lakukan atas dasar profesional kerja semata, tanpa maksud dan tujuan lain.
Jangan pernah menutupi hal sekecil apapun darinya, karena hal tersebut dapat membuat ia curiga pada Anda dan makin mudah memancing emosinya.
Bila dia terlanjur cemburu dan emosi, ada baiknya Anda segera menjaga jarak untuk sementara waktu sambil terus memberikan perhatian melalui pesan-pesan singkat. Lalu saat si dia sudah terlihat lebih tenang, ajak bicara untuk menjelaskan duduk persoalannya.
Bijak sikapi amarah si dia
Banyak hal yang dapat membuat amarah pasangan meletup. Mulai dari kebijakan perusahaan yang membuatnya tidak nyaman, perlakuan teman sekantor yang kurang menyenangkan, atau bahkan ada hal yang dia tidak sukai dari Anda.
Saat mendapati si dia dalam kondisi seperti itu tentu tak dapat dibiarkan begitu saja, karena dapat membuat hubungan jadi tidak harmonis.
Untuk itu, Anda dapat menyediakan makanan yang disukainya atau memberikan jamuan khusus tanpa Anda mengungkit atau menanyakan tentang masalahan yang tengah dihadapinya. Lalu, pasang DVD film terbaru yang belum pernah dia tonton sebelumnya dan nontonlah bersamanya.
Biarkan suasana kembali normal terlebih dahulu, setelah itu Anda dapat memulai mengajaknya berbicara dari hati ke hati dan berikan solusi serta perhatian khusus padanya.
Hapuskan rasa sedihnya
Sama halnya dengan wanita, kaum adam pun dapat bersedih. Karena itu ada masa di mana pasangan dapat merasa sedih dan menangis. Jadi saat si dia menangis bukan berarti Anda dapat segera menyimpulkan bahwa pasangan seorang pria yang melankolis.
Saat pasangan Anda tengah dirundung kesedihan, berikan dia dukungan dan perhatian. Karena saat pria tengah bersedih, ia membutuhkan dukungan dibandingkan wanita. Dan Anda adalah sosok yang tepat untuk memberikan dukungan. Dijamin saat ia berhasil melewati masa sulitnya itu akan lebih mencintai Anda. (nsa)(tty)
Pria cenderung tidak mampu menahan emosi saat tengah dibuat kesal oleh pasangan atau teman-temannya. Terutama saat musim panas tiba, teriknya matahari sering menyulut emosi kaum adam dan membuatnya lepas kendali.
Meski begitu, bukan berarti Anda tak dapat meredakan emosinya, loh! Nah, bila ingin mengetahui ciri-ciri pasangan saat emosi dan bagaimana cara mengatasinya, AskMen membaginya untuk Anda.
Redakan rasa cemburu si dia
Anda tentu sangat membenci pasangan yang terlalu mudah cemburu. Padahal bisa jadi rasa cemburu yang ditunjukkan pasangan lantaran ia sangat mencintai Anda dan tak ingin kehilangan Anda.
Agar pasangan dapat meredakan rasa cemburunya saat Anda terlalu dekat dengan teman pria yang sekantor, Anda harus lebih terbuka dan berterus terang tentang apa yang sedang dan akan Anda lakukan. Beri penjelasan dengan sabar bahwa apa yang Anda lakukan atas dasar profesional kerja semata, tanpa maksud dan tujuan lain.
Jangan pernah menutupi hal sekecil apapun darinya, karena hal tersebut dapat membuat ia curiga pada Anda dan makin mudah memancing emosinya.
Bila dia terlanjur cemburu dan emosi, ada baiknya Anda segera menjaga jarak untuk sementara waktu sambil terus memberikan perhatian melalui pesan-pesan singkat. Lalu saat si dia sudah terlihat lebih tenang, ajak bicara untuk menjelaskan duduk persoalannya.
Bijak sikapi amarah si dia
Banyak hal yang dapat membuat amarah pasangan meletup. Mulai dari kebijakan perusahaan yang membuatnya tidak nyaman, perlakuan teman sekantor yang kurang menyenangkan, atau bahkan ada hal yang dia tidak sukai dari Anda.
Saat mendapati si dia dalam kondisi seperti itu tentu tak dapat dibiarkan begitu saja, karena dapat membuat hubungan jadi tidak harmonis.
Untuk itu, Anda dapat menyediakan makanan yang disukainya atau memberikan jamuan khusus tanpa Anda mengungkit atau menanyakan tentang masalahan yang tengah dihadapinya. Lalu, pasang DVD film terbaru yang belum pernah dia tonton sebelumnya dan nontonlah bersamanya.
Biarkan suasana kembali normal terlebih dahulu, setelah itu Anda dapat memulai mengajaknya berbicara dari hati ke hati dan berikan solusi serta perhatian khusus padanya.
Hapuskan rasa sedihnya
Sama halnya dengan wanita, kaum adam pun dapat bersedih. Karena itu ada masa di mana pasangan dapat merasa sedih dan menangis. Jadi saat si dia menangis bukan berarti Anda dapat segera menyimpulkan bahwa pasangan seorang pria yang melankolis.
Saat pasangan Anda tengah dirundung kesedihan, berikan dia dukungan dan perhatian. Karena saat pria tengah bersedih, ia membutuhkan dukungan dibandingkan wanita. Dan Anda adalah sosok yang tepat untuk memberikan dukungan. Dijamin saat ia berhasil melewati masa sulitnya itu akan lebih mencintai Anda. (nsa)(tty)
3 Alasan saat Ketahuan Berbohong
TERNYATA pepatah yang mengungkapkan sepandai-pandainya tupai melompat pasti terjatuh juga, memang benar adanya. Sebab hal tersebut dapat menimpa Anda. Sepandai-pandainya Anda menutupi kebohongan, pada akhirnya pasti akan ketahuan juga.
Agar pertengkaran besar tidak terjadi, sebaiknya Anda menyiapkan beberapa alasan yang akan disampaikan kepadanya. Berikut beberapa langkah yang dapat Anda lakukan seperti dibeberkan dari AskMen:
Beri penjelasan di waktu yang pas
Pandai-pandailah meramal suasana hati pasangan. Jika Anda melihat tanda-tanda dia mengetahui kebohongan yang telah dilakukan, segera berikan penjelasan padanya.
Katakan padanya bahwa Anda sangat menyesal dengan tindakan yang telah dilakukan. Dijamin akan meredakan amarah si dia.
Ungkapkan rasa penyesalan Anda
Katakan pada si dia bahwa Anda melakukannya karena tidak ingin melukai perasaannya. Dan katakan pula bahwa setelah kejadian tersebut hingga hari ini Anda masih sangat menyesali terhadap kejadian yang telah Anda lakukan.
Lalu akhiri rasa sesal Anda dengan mengatakan, "Saya akan menebus kesalahan saya dengan apapun, asal jangan pernah tinggalkan saya. Karena kamu adalah wanita terbaik yang pernah ada dalam hidup saya."
Berjanji tidak akan melakukan kesalahan yang sama
Saat kebohongan Anda terungkap, katakan pada si dia bahwa Anda sangat menyesalinya dan berjanji tak akan mengulanginya kembali.
Jelaskan pula bahwa Anda tidak ingin dia marah dan mengungkit-ungkit terus kesalahan yang telah Anda lakukan. Karena bisa jadi Anda akan melakukannya kembali.(nsa)
Agar pertengkaran besar tidak terjadi, sebaiknya Anda menyiapkan beberapa alasan yang akan disampaikan kepadanya. Berikut beberapa langkah yang dapat Anda lakukan seperti dibeberkan dari AskMen:
Beri penjelasan di waktu yang pas
Pandai-pandailah meramal suasana hati pasangan. Jika Anda melihat tanda-tanda dia mengetahui kebohongan yang telah dilakukan, segera berikan penjelasan padanya.
Katakan padanya bahwa Anda sangat menyesal dengan tindakan yang telah dilakukan. Dijamin akan meredakan amarah si dia.
Ungkapkan rasa penyesalan Anda
Katakan pada si dia bahwa Anda melakukannya karena tidak ingin melukai perasaannya. Dan katakan pula bahwa setelah kejadian tersebut hingga hari ini Anda masih sangat menyesali terhadap kejadian yang telah Anda lakukan.
Lalu akhiri rasa sesal Anda dengan mengatakan, "Saya akan menebus kesalahan saya dengan apapun, asal jangan pernah tinggalkan saya. Karena kamu adalah wanita terbaik yang pernah ada dalam hidup saya."
Berjanji tidak akan melakukan kesalahan yang sama
Saat kebohongan Anda terungkap, katakan pada si dia bahwa Anda sangat menyesalinya dan berjanji tak akan mengulanginya kembali.
Jelaskan pula bahwa Anda tidak ingin dia marah dan mengungkit-ungkit terus kesalahan yang telah Anda lakukan. Karena bisa jadi Anda akan melakukannya kembali.(nsa)
Kamis, 02 April 2009
THE EXCUSE.
THE EXCUSE.
WRITTEN BY SIR WALTER RALEIGH IN HIS
YOUNGER YEARS.1
CALLING to mind, my eyes went long
about
To cause my heart to forsake my
breast,
All in a rage I sought to pull them out,
As who had been such traitors to my rest :
What could they say to win again my grace?—
Forsooth, that they had seen my mistress' face.
Another time, my heart I called to mind,—
Thinking that he this woe on me had brought,
Because that he to love his force resigned,
When of such wars my fancy never thought :
What could he say when I would him have slain?—
That he was hers, and had forgone my chain.
At last, when I perceived both eyes and heart
Excuse themselves, as guiltless of my ill,
I found myself the cause of all my smart,
And told myself that I myself would kill :
Yet when I saw myself to you was true,
I loved myself, because myself loved you.
1 Oldys' "Life of Raleigh," p. lv., "from the copy of a
celebrated lady, Lady Isabella Thynne, who probably had
it out of the family." Quoted by Puttenham in 1589, as
" a most excellent ditty, written by Sir Walter Raleigh."
In MS. Ashm. 781, p.138, it has the signature "Sr. Wa :
Raleigh ;" and in "Wit's Interpreter," 1671, p. 205, it is
described as "by Sir Walter Raleigh." In the "Phoenix
Nest," 1593, p.72, in MS. Harl. 6910, fol. 142 verso, and
in MS. Rawl. 85, fol. 104, verso, it is anonymous.
WRITTEN BY SIR WALTER RALEIGH IN HIS
YOUNGER YEARS.1
CALLING to mind, my eyes went long
about
To cause my heart to forsake my
breast,
All in a rage I sought to pull them out,
As who had been such traitors to my rest :
What could they say to win again my grace?—
Forsooth, that they had seen my mistress' face.
Another time, my heart I called to mind,—
Thinking that he this woe on me had brought,
Because that he to love his force resigned,
When of such wars my fancy never thought :
What could he say when I would him have slain?—
That he was hers, and had forgone my chain.
At last, when I perceived both eyes and heart
Excuse themselves, as guiltless of my ill,
I found myself the cause of all my smart,
And told myself that I myself would kill :
Yet when I saw myself to you was true,
I loved myself, because myself loved you.
1 Oldys' "Life of Raleigh," p. lv., "from the copy of a
celebrated lady, Lady Isabella Thynne, who probably had
it out of the family." Quoted by Puttenham in 1589, as
" a most excellent ditty, written by Sir Walter Raleigh."
In MS. Ashm. 781, p.138, it has the signature "Sr. Wa :
Raleigh ;" and in "Wit's Interpreter," 1671, p. 205, it is
described as "by Sir Walter Raleigh." In the "Phoenix
Nest," 1593, p.72, in MS. Harl. 6910, fol. 142 verso, and
in MS. Rawl. 85, fol. 104, verso, it is anonymous.
On the Life of Man
On the Life of Man
Sir Walter Ralegh
What is our life? a play of passion,
Our mirth the musicke of division,
Our mothers wombes the tyring houses be,
When we are drest for this short Comedy,
Heaven the Judicious sharpe spector is, 5
That sits and markes still who doth act amisse,
Our graves that hide us from the searching Sun,
Are like drawne curtaynes when the play is done,
Thus march we playing to our latest rest,
Onely we dye in earnest, that's no Jest. 10
Sir Walter Ralegh
What is our life? a play of passion,
Our mirth the musicke of division,
Our mothers wombes the tyring houses be,
When we are drest for this short Comedy,
Heaven the Judicious sharpe spector is, 5
That sits and markes still who doth act amisse,
Our graves that hide us from the searching Sun,
Are like drawne curtaynes when the play is done,
Thus march we playing to our latest rest,
Onely we dye in earnest, that's no Jest. 10
A Description of Love
FROM R. S.'s Phoenix Nest, 1593
A Description of Love
Now what is love? I pray thee, tell.
It is that fountain and that well
Where pleasure and repentance dwell.
It is perhaps the sauncing bell
That tolls all into heaven or hell:
And this is love, as I hear tell.
Yet what is love? I pray thee say.
It is a work on holy-day;
It is December matched with May;
When lusty bloods, in fresh array,
Hear ten months after of the play:
And this is love, as I hear say.
Yet what is love? I pray thee sain.
It is a sunshine mixed with rain;
It is a tooth-ache, or like pain;
It is a game where none hath gain;
The lass saith no, and would full fain:
And this is love, as I hear sain.
Yet what is love? I pray thee say.
It is a yea, it is a nay,
A pretty kind of sporting fray;
It is a thing will soon away;
Then take the vantage while you may:
And this is love, as I hear say.
Yet what is love, I pray thee show.
A thing that creeps, it cannot go;
A prize that passeth to and fro;
A thing for one, a thing for mo;
And he that proves must find it so:
And this is love, sweet friend, I trow
by Sir Walter Ralegh
A Description of Love
Now what is love? I pray thee, tell.
It is that fountain and that well
Where pleasure and repentance dwell.
It is perhaps the sauncing bell
That tolls all into heaven or hell:
And this is love, as I hear tell.
Yet what is love? I pray thee say.
It is a work on holy-day;
It is December matched with May;
When lusty bloods, in fresh array,
Hear ten months after of the play:
And this is love, as I hear say.
Yet what is love? I pray thee sain.
It is a sunshine mixed with rain;
It is a tooth-ache, or like pain;
It is a game where none hath gain;
The lass saith no, and would full fain:
And this is love, as I hear sain.
Yet what is love? I pray thee say.
It is a yea, it is a nay,
A pretty kind of sporting fray;
It is a thing will soon away;
Then take the vantage while you may:
And this is love, as I hear say.
Yet what is love, I pray thee show.
A thing that creeps, it cannot go;
A prize that passeth to and fro;
A thing for one, a thing for mo;
And he that proves must find it so:
And this is love, sweet friend, I trow
by Sir Walter Ralegh
The Ocean to Cynthia
FROM J. HANNAH's Courtly Poets from Raleigh to Montrose, 1870
The Ocean to Cynthia
. . . . . . . .
But stay, my thoughts, make end, give fortune way ;
Harsh is the voice of woe and sorrow's sound ;
Complaints cure not, and tears do but allay
Griefs for a time, which after more abound.
To seek for moisture in the Arabian sand
Is but a loss of labor and of rest ;
The links which time did break of hearty bands
Words cannot knit, or wailings make anew.
Seek not the sun in clouds when it is set. 10
On highest mountains, where those cedars grew,
Against whose banks the troubled ocean beat,
And were the marks to find thy hopëd port,
Into a soil far off themselves remove ;
On Sestos' shore, Leander's late resort,
Hero hath left no lamp to guide her love.
Thou lookest for light in vain, and storms arise;
She sleeps thy death that erst thy danger sighed;
Strive then no more, bow down thy weary eyes,
Eyes which to all these woes thy heart have guided.
She is gone, she is lost, she is found, she is ever fair; 20
Sorrow draws weakly where love draws not too;
Woe's cries sound nothing, but only in love's ear.
Do then by dying what life cannot do.
Unfold thy flocks and leave them to the fields,
To feed on hills or dales, where likes them best,
Of what the summer or the springtime yields,
For love and time hath given thee leave to rest.
Thy heart which was their fold, now in decay
By often storms and winter's many blasts,
All torn and rent becomes misfortune's prey; 30
False hope, my shepherd's staff, now age hath brast.
My pipe, which love's own hand gave my desire
To sing her praises and my woe upon,
Despair hath often threatened to the fire,
As vain to keep now all the rest are gone.
Thus home I draw, as death's long night draws on;
Yet every foot, old thoughts turn back mine eyes;
Constraint me guides, as old age draws a stone
Against the hill, which over-weighty lies
For feeble arms or wasted strength to move: 40
My steps are backward, gazing on my loss,
My mind's affection and my soul's sole love,
Not mixed with fancy's chaff or fortune's dross.
To God I leave it, who first gave it me,
And I her gave, and she returned again,
As it was hers; so let His mercies be
Of my last comforts the essential mean.
But be it so or not, the effects are past;
Her love hath end; my woe must ever last.
by Sir Walter Ralegh
The Ocean to Cynthia
. . . . . . . .
But stay, my thoughts, make end, give fortune way ;
Harsh is the voice of woe and sorrow's sound ;
Complaints cure not, and tears do but allay
Griefs for a time, which after more abound.
To seek for moisture in the Arabian sand
Is but a loss of labor and of rest ;
The links which time did break of hearty bands
Words cannot knit, or wailings make anew.
Seek not the sun in clouds when it is set. 10
On highest mountains, where those cedars grew,
Against whose banks the troubled ocean beat,
And were the marks to find thy hopëd port,
Into a soil far off themselves remove ;
On Sestos' shore, Leander's late resort,
Hero hath left no lamp to guide her love.
Thou lookest for light in vain, and storms arise;
She sleeps thy death that erst thy danger sighed;
Strive then no more, bow down thy weary eyes,
Eyes which to all these woes thy heart have guided.
She is gone, she is lost, she is found, she is ever fair; 20
Sorrow draws weakly where love draws not too;
Woe's cries sound nothing, but only in love's ear.
Do then by dying what life cannot do.
Unfold thy flocks and leave them to the fields,
To feed on hills or dales, where likes them best,
Of what the summer or the springtime yields,
For love and time hath given thee leave to rest.
Thy heart which was their fold, now in decay
By often storms and winter's many blasts,
All torn and rent becomes misfortune's prey; 30
False hope, my shepherd's staff, now age hath brast.
My pipe, which love's own hand gave my desire
To sing her praises and my woe upon,
Despair hath often threatened to the fire,
As vain to keep now all the rest are gone.
Thus home I draw, as death's long night draws on;
Yet every foot, old thoughts turn back mine eyes;
Constraint me guides, as old age draws a stone
Against the hill, which over-weighty lies
For feeble arms or wasted strength to move: 40
My steps are backward, gazing on my loss,
My mind's affection and my soul's sole love,
Not mixed with fancy's chaff or fortune's dross.
To God I leave it, who first gave it me,
And I her gave, and she returned again,
As it was hers; so let His mercies be
Of my last comforts the essential mean.
But be it so or not, the effects are past;
Her love hath end; my woe must ever last.
by Sir Walter Ralegh
the silent lover
The Silent Lover
i
PASSIONS are liken'd best to floods and streams :
The shallow murmur, but the deep are dumb ;
So, when affection yields discourse, it seems
The bottom is but shallow whence they come.
They that are rich in words, in words discover
That they are poor in that which makes a lover.
ii
WRONG not, sweet empress of my heart,
The merit of true passion,
With thinking that he feels no smart,
That sues for no compassion.
Silence in love bewrays more woe
Than words, though ne'er so witty :
A beggar that is dumb, you know,
May challenge double pity.
Then wrong not, dearest to my heart,
My true, though secret passion ;
He smarteth most that hides his smart,
And sues for no compassion.
by Sir Walter Ralegh
i
PASSIONS are liken'd best to floods and streams :
The shallow murmur, but the deep are dumb ;
So, when affection yields discourse, it seems
The bottom is but shallow whence they come.
They that are rich in words, in words discover
That they are poor in that which makes a lover.
ii
WRONG not, sweet empress of my heart,
The merit of true passion,
With thinking that he feels no smart,
That sues for no compassion.
Silence in love bewrays more woe
Than words, though ne'er so witty :
A beggar that is dumb, you know,
May challenge double pity.
Then wrong not, dearest to my heart,
My true, though secret passion ;
He smarteth most that hides his smart,
And sues for no compassion.
by Sir Walter Ralegh
REPLY TO MARLOWE.
(Before 1599.)
[The nymph's reply to the shepherd]
IF all the world and love were young,
And truth in every shepherd's tongue,
These pretty pleasures might me move
To live with thee and be thy love.
Time drives the flocks from field to fold,
When rivers rage and rocks grow cold;
And Philomel becometh dumb;
The rest complains of cares to come.
The flowers do fade, and wanton fields
To wayward winter reckoning yields:
A honey tongue, a heart of gall,
Is fancy's spring, but sorrow's fall.
The gowns, thy shoes, thy beds of roses,
Thy cap, thy kirtle, and thy posies
Soon break, soon wither, soon forgotten,—
In folly ripe, in reason rotten.
Thy belt of straw and ivy buds,
Thy coral clasps and amber studs,
All these in me no means can move
To come to thee and be thy love.
But could youth last and love still breed,
Had joys no date nor age no need,
Then these delights my mind might move
To live with thee and be thy love.
[The nymph's reply to the shepherd]
IF all the world and love were young,
And truth in every shepherd's tongue,
These pretty pleasures might me move
To live with thee and be thy love.
Time drives the flocks from field to fold,
When rivers rage and rocks grow cold;
And Philomel becometh dumb;
The rest complains of cares to come.
The flowers do fade, and wanton fields
To wayward winter reckoning yields:
A honey tongue, a heart of gall,
Is fancy's spring, but sorrow's fall.
The gowns, thy shoes, thy beds of roses,
Thy cap, thy kirtle, and thy posies
Soon break, soon wither, soon forgotten,—
In folly ripe, in reason rotten.
Thy belt of straw and ivy buds,
Thy coral clasps and amber studs,
All these in me no means can move
To come to thee and be thy love.
But could youth last and love still breed,
Had joys no date nor age no need,
Then these delights my mind might move
To live with thee and be thy love.
THE PASSIONATE SHEPHERD TO HIS LOVE
THE PASSIONATE SHEPHERD TO HIS LOVE
(Before 1593.)
COME live with me, and be my love;
And we will all the pleasures prove
That hills and valleys, dales and fields,
Woods, or steepy mountain yields.
And we will sit upon the rocks,
Seeing the shepherds feed their flocks
By shallow rivers, to whose falls
Melodious birds sing madrigals.
And I will make thee beds of roses
And a thousand fragrant posies;
A cap of flowers, and a kirtle
Embroidered all with leaves of myrtle;
A gown made of the finest wool
Which from our pretty lambs we pull;
Fair-lined slippers for the cold,
With buckles of the purest gold;
A belt of straw and ivy-buds,
With coral clasps and amber-studs:
And if these pleasures may thee move,
Come live with me, and be my love.
The shepherd-swains shall dance and sing
For thy delight each May-morning:
If these delights thy mind may move,
Then live with me and be my love.
note: 1 Dyce's "Marlowe," iii. 299. An imperfect copy was
printed in the "Passionate Pilgrim" in 1599, and it is
quoted in the "Merry Wives of Windsor," iii. 1. It was
printed at length with Marlowe's name in "England's
Helicon," 1600; and also in Walton's "Compleat Angler,"
1653, as "that smooth song which was made by Kit Mar-
low, now at least fifty years ago." Marlowe died sixty
years before,—in 1593.
(Before 1593.)
COME live with me, and be my love;
And we will all the pleasures prove
That hills and valleys, dales and fields,
Woods, or steepy mountain yields.
And we will sit upon the rocks,
Seeing the shepherds feed their flocks
By shallow rivers, to whose falls
Melodious birds sing madrigals.
And I will make thee beds of roses
And a thousand fragrant posies;
A cap of flowers, and a kirtle
Embroidered all with leaves of myrtle;
A gown made of the finest wool
Which from our pretty lambs we pull;
Fair-lined slippers for the cold,
With buckles of the purest gold;
A belt of straw and ivy-buds,
With coral clasps and amber-studs:
And if these pleasures may thee move,
Come live with me, and be my love.
The shepherd-swains shall dance and sing
For thy delight each May-morning:
If these delights thy mind may move,
Then live with me and be my love.
note: 1 Dyce's "Marlowe," iii. 299. An imperfect copy was
printed in the "Passionate Pilgrim" in 1599, and it is
quoted in the "Merry Wives of Windsor," iii. 1. It was
printed at length with Marlowe's name in "England's
Helicon," 1600; and also in Walton's "Compleat Angler,"
1653, as "that smooth song which was made by Kit Mar-
low, now at least fifty years ago." Marlowe died sixty
years before,—in 1593.
Selasa, 31 Maret 2009
john milton poetry
On May Morning
Now the bright morning Star, Day's harbinger,
Comes dancing from the East, and leads with her
The Flowery May, who from her green lap throws
The yellow Cowslip, and the pale Primrose.
Hail bounteous May that dost inspire
Mirth and youth, and warm desire,
Woods and Groves, are of thy dressing,
Hill and Dale, doth boast thy blessing.
Thus we salute thee with our early Song,
And welcome thee, and wish thee long.
Light
Hail holy light, ofspring of Heav'n first-born,
Or of th' Eternal Coeternal beam
May I express thee unblam'd? since God is light,
And never but in unapproachèd light
Dwelt from Eternitie, dwelt then in thee,
Bright effluence of bright essence increate.
Or hear'st thou rather pure Ethereal stream,
Whose Fountain who shall tell? before the Sun,
Before the Heavens thou wert, and at the voice
Of God, as with a Mantle didst invest
The rising world of waters dark and deep,
Won from the void and formless infinite.
Thee I re-visit now with bolder wing,
Escap't the Stygian Pool, though long detain'd
In that obscure sojourn, while in my flight
Through utter and through middle darkness borne
With other notes then to th' Orphean Lyre
I sung of Chaos and Eternal Night,
Taught by the heav'nly Muse to venture down
The dark descent, and up to reascend,
Though hard and rare: thee I revisit safe,
And feel thy sovran vital Lamp; but thou
Revisit'st not these eyes, that rowle in vain
To find thy piercing ray, and find no dawn;
So thick a drop serene hath quencht thir Orbs,
Or dim suffusion veild. Yet not the more
Cease I to wander where the Muses haunt
Cleer Spring, or shadie Grove, or Sunnie Hill,
Smit with the love of sacred song; but chief
Thee Sion and the flowrie Brooks beneath
That wash thy hallowd feet, and warbling flow,
Nightly I visit: nor sometimes forget
Those other two equal'd with me in Fate,
So were I equal'd with them in renown.
Blind Thamyris and blind Mæonides,
And Tiresias and Phineus Prophets old.
Then feed on thoughts, that voluntarie move
Harmonious numbers; as the wakeful Bird
Sings darkling, and in shadiest Covert hid
Tunes her nocturnal Note. Thus with the Year
Seasons return, but not to me returns
Day, or the sweet approach of Ev'n or Morn,
Or sight of vernal bloom, or Summers Rose,
Or flocks, or herds, or human face divine;
But cloud in stead, and ever-during dark
Surrounds me, from the chearful waies of men
Cut off, and for the Book of knowledge fair
Presented with a Universal blanc
Of Natures works to mee expung'd and ras'd,
And wisdome at one entrance quite shut out.
So much the rather thou Celestial light
Shine inward, and the mind through all her powers
Irradiate, there plant eyes, all mist from thence
Purge and disperse, that I may see and tell
Or of th' Eternal Coeternal beam
May I express thee unblam'd? since God is light,
And never but in unapproachèd light
Dwelt from Eternitie, dwelt then in thee,
Bright effluence of bright essence increate.
Or hear'st thou rather pure Ethereal stream,
Whose Fountain who shall tell? before the Sun,
Before the Heavens thou wert, and at the voice
Of God, as with a Mantle didst invest
The rising world of waters dark and deep,
Won from the void and formless infinite.
Thee I re-visit now with bolder wing,
Escap't the Stygian Pool, though long detain'd
In that obscure sojourn, while in my flight
Through utter and through middle darkness borne
With other notes then to th' Orphean Lyre
I sung of Chaos and Eternal Night,
Taught by the heav'nly Muse to venture down
The dark descent, and up to reascend,
Though hard and rare: thee I revisit safe,
And feel thy sovran vital Lamp; but thou
Revisit'st not these eyes, that rowle in vain
To find thy piercing ray, and find no dawn;
So thick a drop serene hath quencht thir Orbs,
Or dim suffusion veild. Yet not the more
Cease I to wander where the Muses haunt
Cleer Spring, or shadie Grove, or Sunnie Hill,
Smit with the love of sacred song; but chief
Thee Sion and the flowrie Brooks beneath
That wash thy hallowd feet, and warbling flow,
Nightly I visit: nor sometimes forget
Those other two equal'd with me in Fate,
So were I equal'd with them in renown.
Blind Thamyris and blind Mæonides,
And Tiresias and Phineus Prophets old.
Then feed on thoughts, that voluntarie move
Harmonious numbers; as the wakeful Bird
Sings darkling, and in shadiest Covert hid
Tunes her nocturnal Note. Thus with the Year
Seasons return, but not to me returns
Day, or the sweet approach of Ev'n or Morn,
Or sight of vernal bloom, or Summers Rose,
Or flocks, or herds, or human face divine;
But cloud in stead, and ever-during dark
Surrounds me, from the chearful waies of men
Cut off, and for the Book of knowledge fair
Presented with a Universal blanc
Of Natures works to mee expung'd and ras'd,
And wisdome at one entrance quite shut out.
So much the rather thou Celestial light
Shine inward, and the mind through all her powers
Irradiate, there plant eyes, all mist from thence
Purge and disperse, that I may see and tell
Of things invisible to mortal sight.
About the supreme Throne
Of him, t' whose happy-making sight alone,
When once our heav'nly-guided soul shall clime,
Then all this Earthy grosnes quit, [ 20]
On Time
FLy envious Time, till thou run out thy race,
Call on the lazy leaden-stepping hours,
Whose speed is but the heavy Plummets pace;
And glut thy self with what thy womb devours,
Which is no more then what is false and vain, [ 5 ]
And meerly mortal dross;
So little is our loss,
So little is thy gain.
For when as each thing bad thou hast entomb'd,
And last of all, thy greedy self consum'd, [ 10 ]
Then long Eternity shall greet our bliss
With an individual kiss;
And Joy shall overtake us as a flood,
When every thing that is sincerely good
And perfectly divine, [ 15 ]
About the supreme Throne
Of him, t' whose happy-making sight alone,
When once our heav'nly-guided soul shall clime,
Then all this Earthy grosnes quit, [ 20]
On His Blindness
WHEN I consider how my light is spent
E're half my days, in this dark world and wide,
And that one Talent which is death to hide,
Lodg'd with me useless, though my Soul more bent
To serve therewith my Maker, and present
My true account, least he returning chide,
Doth God exact day-labour, light deny'd,
I fondly ask; But patience to prevent
That murmur, soon replies, God doth not need
Either man's work or his own gifts, who best
Bear his milde yoak, they serve him best, his State
Is Kingly. Thousands at his bidding speed
And post o're Land and Ocean without rest:
They also serve who only stand and waite.
Song
Now the bright morning Star, Dayes harbinger,
Comes dancing from the East, and leads with her
The Flowry May, who from her green lap throws
The yellow Cowslip, and the pale Primrose.
Hail bounteous May that dost inspire
Mirth and youth, and warm desire,
Woods and Groves, are of thy dressing,
Hill and Dale, doth boast thy blessing.
Thus we salute thee with our early Song,
And welcom thee, and wish thee long.
poetry of rumi
At the Twilight
At the twilight, a moon appeared in the sky;
Then it landed on earth to look at me.
Like a hawk stealing a bird at the time of prey;
That moon stole me and rushed back into the sky.
I looked at myself, I did not see me anymore;
For in that moon, my body turned as fine as soul.
The nine spheres disappeared in that moon;
The ship of my existence drowned in that sea.Confused and Distraught
Again I am raging,
I am in such a state by your soul that every
bond you bind, I break, by your soul.
I am like heaven, like the moon, like a candle by your glow;
I am all reason, all love, all soul, by your soul.
My joy is of your doing, my hangover of your thorn;
whatever side you turn your face,
I turn mine, by your soul.
I spoke in error;
it is not surprising to speak in error in this state,
for this moment I cannot tell cup from wine, by your soul.
I am that madman in bonds who binds the
"divs"; I, the madman,am a Solomon with the "divs",
by your soul.
Whatever form other than love raises up its head from my
heart, forthwith I drive it out of the court of my heart,
by your soul.
Come, you who have departed, for the thing that departs
comes back; neither you are that,
by my soul, nor I am that, by your soul.
Disbeliever, do not conceal disbelief in your soul, for I will recite
the secret of your destiny, by your soul.
Out of love of Sham-e Tabrizi,
through wakefulness or nightrising,
like a spinning mote I am distraught, by your soul.
The Lovers
The Lovers
will drink wine night and day.
They will drink until they can
tear away the veils of intellect and
melt away the layers of shame and modesty.
When in Love,
body, mind, heart and soul don't even exist.
Become this,
fall in Love, and you will not be separated again.
Whoever Brought Me Here
All day I think about it, then at night I say it.
Where did I come from, and what am I supposed to be doing?
I have no idea.
My soul is from elsewhere, I'm sure of that,
and I intend to end up there.
This drunkenness began in some other tavern.
When I get back around to that place,
I'll be completely sober. Meanwhile,
I'm like a bird from another continent, sitting in this aviary.
The day is coming when I fly off,
but who is it now in my ear who hears my voice?
Who says words with my mouth?
Who looks out with my eyes? What is the soul?
I cannot stop asking.
If I could taste one sip of an answer,
I could break out of this prison for drunks.
I didn't come here of my own accord, and I can't leave that way.
Whoever brought me here, will have to take me home.
This poetry. I never know what I'm going to say.
I don't plan it.
When I'm outside the saying of it,
I get very quiet and rarely speak at all.
Trans. Coleman Barks.
I Was Dead
i was dead
i came alive
i was tears
i became laughter
all because of love
when it arrived
my temporal life
from then on
changed to eternal
love said to me
you are not
crazy enough
you don't
fit this house
i went and
became crazy
crazy enough
to be in chains
love said
you are not
intoxicated enough
you don't
fit the group
i went and
got drunk
drunk enough
to overflow
with light-headedness
love said
you are still
too clever
filled with
imagination and skepticism
i went and
became gullible
and in fright
pulled away
from it all
love said
you are a candle
attracting everyone
gathering every one
around you
i am no more
a candle spreading light
i gather no more crowds
and like smoke
i am all scattered now
love said
you are a teacher
you are a head
and for everyone
you are a leader
i am no more
not a teacher
not a leader
just a servant
to your wishes
love said
you already have
your own wings
i will not give you
more feathers
and then my heart
pulled itself apart
and filled to the brim
with a new light
overflowed with fresh life
now even the heavens
are thankful that
because of love
i have become
the giver of light
Be Lost In The Call
Lord, said David, since you do not need us,
why did you create these two worlds?
Reality replied: O prisoner of time,
I was a secret treasure of kindness and generosity,
and I wished this treasure to be known,
so I created a mirror: its shining face, the heart;
its darkened back, the world;
The back would please you if you've never seen the face.
Has anyone ever produced a mirror out of mud and straw?
Yet clean away the mud and straw,
and a mirror might be revealed.
Until the juice ferments a while in the cask,
it isn't wine. If you wish your heart to be bright,
you must do a little work.
My King addressed the soul of my flesh:
You return just as you left.
Where are the traces of my gifts?
We know that alchemy transforms copper into gold.
This Sun doesn't want a crown or robe from God's grace.
He is a hat to a hundred bald men,
a covering for ten who were naked.
Jesus sat humbly on the back of an ass, my child!
How could a zephyr ride an ass?
Spirit, find your way, in seeking lowness like a stream.
Reason, tread the path of selflessness into eternity.
Remember God so much that you are forgotten.
Let the caller and the called disappear;
be lost in the Call.
We Are As The Flute
We are as the flute, and the music in us is from thee;
we are as the mountain and the echo in us is from thee.
We are as pieces of chess engaged in victory and defeat:
our victory and defeat is from thee,
O thou whose qualities are comely!
Who are we, O Thou soul of our souls,
that we should remain in being beside thee?
We and our existences are really non-existence;
thou art the absolute Being which manifests the perishable.
We all are lions, but lions on a banner:
because of the wind they are rushing
onward from moment to moment.
Their onward rush is visible,
and the wind is unseen:
may that which is unseen not fail from us!
Our wind whereby we are moved and our being are of thy gift;
our whole existence is from thy bringing into being.
Poetry of William Blake
THE HUMAN ABSTRACT
Pity would be no more
If we did not make somebody poor,
And Mercy no more could be
If all were as happy as we.
And mutual fear brings Peace,
Till the selfish loves increase;
Then Cruelty knits a snare,
And spreads his baits with care.
He sits down with holy fears,
And waters the ground with tears;
Then Humility takes its root
Underneath his foot.
Soon spreads the dismal shade
Of Mystery over his head,
And the caterpillar and fly
Feed on the Mystery.
And it bears the fruit of Deceit,
Ruddy and sweet to eat,
And the raven his nest has made
In its thickest shade.
The gods of the earth and sea
Sought through nature to find this tree,
But their search was all in vain:
There grows one in the human Brain.
Hope Is The Thing With Feathers
Hope Is The Thing With Feathers
"Hope" is the thing with feathers
That perches in the soul
And sings the tune without the words
And never stops at all,
And sweetest in the gale is heard;
And sore must be the storm
That could abash the little bird
That kept so many warm.
I've heard it in the chillest land
And on the strangest sea,
Yet never, in extremity,
It asked a crumb of me.
because i could not stop for death
Because I Could Not Stop For Death
Because I could not stop for Death,
He kindly stopped for me;
The carriage held but just ourselves
And Immortality.
We slowly drove, he knew no haste,
And I had put away
My labour, and my leisure too,
For his civility.
We passed the school where children played,
Their lessons scarcely done;
We passed the fields of gazing grain,
We passed the setting sun.
We paused before a house that seemed
A swelling of the ground;
The roof was scarcely visible,
The cornice but a mound.
Since then 'tis centuries; but each
Feels shorter than the day
I first surmised the horses' heads
Were toward eternity.
by Emily Dickinson
Senin, 30 Maret 2009
A Poison Tree
A Poison Tree
I was angry with my friend:I told my wrath, my wrath did end.
I was angry with my foe:
I told it not, my wrath did grow.
And I watered it in fears
Night and morning with my tears,
And I sunned it with smiles
And with soft deceitful wiles.
And it grew both day and night,
Till it bore an apple bright,
And my foe beheld it shine,
And he knew that it was mine -
And into my garden stole
When the night had veiled the pole;
In the morning, glad, I see
My foe outstretched beneath the tree.
by william blake
sebuah perspektif baru bagaimana memanage sebuah kemarahan atau kekecewaan kita terhadap orang lain..wanna try???? dari pada harus d lampiaskan dengan adu jotos mending expresikan ja melalui sebuah karya...
untitled
when I was one and twenty
when I was one and twenty
I heard a wise man say
"Give crowns and pounds and guineas
but not your hear away
give pearls away and rubies
but keep your fancy free"
But I was one and twenty
No use talk to me.
When I was one and twenty
I heard him say again
"The heart out of bossom
was never given in vains
It's paid with sights a plenty
And sold for endless true"
And I am two and twenty
And oh, it's true, it's true.
puisi ini memberikan gambaran bahwa kala masih muda tak jarang kita lebih sering mendahulukan ego tuk melakukan apa yang menurut kita benar. Tak jarang juga kita mengabaikan beberapa petuah dari orang-orang yang memang memiliki lebih banyak pengalaman hidup,namun ketika kita da memasuki fase hidup selanjutnya barulah kita menyadari bahwa petuah-petuah tersebut memang benar adanya.
when I was one and twenty
I heard a wise man say
"Give crowns and pounds and guineas
but not your hear away
give pearls away and rubies
but keep your fancy free"
But I was one and twenty
No use talk to me.
When I was one and twenty
I heard him say again
"The heart out of bossom
was never given in vains
It's paid with sights a plenty
And sold for endless true"
And I am two and twenty
And oh, it's true, it's true.
puisi ini memberikan gambaran bahwa kala masih muda tak jarang kita lebih sering mendahulukan ego tuk melakukan apa yang menurut kita benar. Tak jarang juga kita mengabaikan beberapa petuah dari orang-orang yang memang memiliki lebih banyak pengalaman hidup,namun ketika kita da memasuki fase hidup selanjutnya barulah kita menyadari bahwa petuah-petuah tersebut memang benar adanya.
reluctance
Out through the fields and the woods
And over the walls I have wended;
I have climbed the hills of view
And looked at the world, and descended;
I have come by the highway home,
And lo, it is ended.
The leaves are all dead on the ground,
Save those that the oak is keeping
To ravel them one by one
And let them go scraping and creeping
Out over the crusted snow,
When others are sleeping.
And the dead leaves lie huddled and still,
No longer blown hither and thither;
The last lone aster is gone;
The flowers of the witch-hazel wither;
The heart is still aching to seek,
But the feet question 'Whither?'
Ah, when to the heart of man
Was it ever less than a treason
To go with the drift of things,
To yield with a grace to reason,
And bow and accept the end
Of a love or a season?
by robert frost
hope u can read this poem dear.....
And over the walls I have wended;
I have climbed the hills of view
And looked at the world, and descended;
I have come by the highway home,
And lo, it is ended.
The leaves are all dead on the ground,
Save those that the oak is keeping
To ravel them one by one
And let them go scraping and creeping
Out over the crusted snow,
When others are sleeping.
And the dead leaves lie huddled and still,
No longer blown hither and thither;
The last lone aster is gone;
The flowers of the witch-hazel wither;
The heart is still aching to seek,
But the feet question 'Whither?'
Ah, when to the heart of man
Was it ever less than a treason
To go with the drift of things,
To yield with a grace to reason,
And bow and accept the end
Of a love or a season?
by robert frost
hope u can read this poem dear.....
the road not taken
THE ROAD NOT TAKEN
Two roads diverged in a yellow wood,And sorry I could not travel both
And be one traveler, long I stood
And looked down one as far as I could
To where it bent in the undergrowth;
Then took the other, as just as fair,
And having perhaps the better claim,
Because it was grassy and wanted wear;
Though as for that the passing there
Had worn them really about the same,
And both that morning equally lay
In leaves no step had trodden black.
Oh, I kept the first for another day!
Yet knowing how way leads on to way,
I doubted if I should ever come back.
I shall be telling this with a sigh
Somewhere ages and ages hence:
Two roads diverged in a wood, and I-
I took the one less traveled by,
And that has made all the difference
by robert frost
khas karya-karya dari robert frost yg emang penuh dengan pandangan filosofi serta mampu menggiring sang pembaca ke arah perspektif baru mengenai bagaimana qt memandang hidup dr berbagai sisi serta konsekuensi atas pilihan hidup itu sendiri seperti dalam sebuah quotation yg menyebutkan bahwa "destiny its not a matter of faith its a matter of choice.
indonesia,antara pemikiran da era baru pergerakan islam
Lebih setengah abad penguasa gagal memimpin bangsa ini dengan amanah. ?Belum lagi penyakit pasrah dan kagum pada “penjajah”
Oleh: Dr. Khalif Muammar *
Pendidikan Kesadaran
Usaha membuang watak pasrah dan watak submissif memerlukan satu proses yang panjang dan matang. Hakikatnya penjajahan jiwa dan fikiran terus berlaku. Modernisasi, sekularisasi dan liberalisasi menjadi sebagian dari agenda penguasaan Barat terhadap dunia Islam. Ia adalah bentuk penjajahan secara halus. Yang dijajah akan mengikut kehendak yang menjajah secara suka rela. Ini berlaku apabila telah wujud kekeliruan epistemologi dalam pemikiran umat Islam.
aka disinilah usaha pencerdasan bangsa perlu dilakukan dengan bijaksana. Umat Islam perlu memikirkan perubahan paradigma dalam sistem pendidikan. Para pelajar tidak hanya disuap dengan maklumat tetapi juga diransang untuk berfikir dengan bijaksana. Pendidikan sesungguhnya bukan untuk melahirkan generasi yang sukses secara materi semata lalu menjadi rakus dan dzalim tetapi generasi yang bertanggungjawab dan beradab.
Profesor al-Attas, seorang tokoh pendidikan Islam, memyebut, pendidikan untuk melahirkan insan yang beradab.? Bukan hanya melahirkan insan yang sholeh, karena konsep? insan? sholeh sering dikaitkan hanya dengan kesholehan spiritual (piety) dalam arti kata yang sempit.? Tetapi konsep ta’dib (dari perkataan adab). Orang yang beradab adalah orang yang adil dan mengerti menempatkan sesuatu pada tempatnya.
Pendidikan Islam yang sebenarnya adalah pendidikan yang memerdekakan jiwa dan fikiran. Islam berusaha memerdekakan manusia dari belenggu materialisme, belenggu mitos dan khurafat, belenggu penghambaan sesama manusia. Semakin tertindas dan terhina suatu bangsa semakin ia menjadi lemah dan mundur. Semakin tidak berdaya melawan kebejatan dan ketidakadilan.? Ketidakberdayaan inilah yang sangat jelas sekali terasa dan berlaku di Indonesia sejak sekian lama. Rendra menyebut, yang menindas bangsa Indonesia pada hari ini adalah “konglomerat-konglomerat” dan “kapitalis-kapitalis” yang menggerogoti kekayaan bangsa.
Penindasan mengakibatkan hilangnya harga diri. Sesuatu bangsa kemudian tidak lagi memikirkan harga diri dan integritas. Seseorang yang kehilangan maru’ah (kehormatan) dan integritas tak malu melakukan korupsi. Sebab, sejak itu, harga diri dan moralitas menjadi tidak penting lagi. Inilah salah satu dari dampak kegagalan pendidikan yang cenderung materialis dan liberalis.
Bangsa yang cerdas adalah bangsa yang berani bersuara ketika melihat penyelewengan. Berani mempertahankan yang benar apabila ia ditindas. Bangsa yang mampu menilai sendiri benar ataupun salah sesuatu itu, bukan karena dipengaruhi kelompok tertentu melalui cara-cara tertentu tetapi atas dasar keyakinan dan kebijaksanaan sendiri. Bangsa yang matang dan dewasa adalah produk pendidikan yang membebaskan bukan pendidikan yang memenjarakan. Perlu kiranya menekankan pendidikan yang membebaskan anak bangsa dari belenggu fikiran tawanan (the captive mind) sehingga dapat membangunkan manusia seutuhnya.
Dalam usaha mewujudkan sistem pendidikan? yang dapat memerdekakan jiwa dan fikiran ada beberapa perkara perlu diperhatikan:
1.?????? Pelurusan fakta-fakta sejarah demi pengukuhan identitas bangsa. Penulisan sejarah dari perspektif pribumi yang objektif tanpa unsur-unsur kolonialitas.
2.????? Penghapusan absolutisme dalam apapun bentuknya baik absolutisme politik mahupun absolutisme ideologi.
3.????? Keadilan dan kedaulatan undang-undang.
4.????? Kedaulatan agama dan moralitas. Untuk menggantikan kedaulatan sekularisme, liberalisme, materialisme dan hedonisme.
Mempelajari Kesilapan Masa lalu
Pengalaman adalah aset yang tak ternilai. Umat Islam harus belajar dari kesilapan dan kegagalan masa lalu. Memang tidak mudah untuk mengakui bahwa umat Islam menghidap penyakit-penyakit yang? dapat menghalang mereka dari kemajuan. Hakikatnya yang sempurna itu Islam tetapi umat Islam tidak sempurna. Sikap enggan mengakui kesilapan dan kegagalan yang telah dilakukan seperti ditunjukkan oleh sebagian umat Islam hanya akan menghalangi umat ini dari mempelajari kesalahan dan kegagalan tersebut.
Di antara penyakit-penyakit umat yang mesti dirawat dan disembuhkan adalah:
1.????????? Konservatisme: segolongan umat Islam masih mempertahankan kekolotan berfikir mereka. Tidak mau membuka cakrawala pemikiran mereka. Golongan ini tertutup dari pemikiran yang datang dari luar kelompok mereka walaupun mereka tau ia benar. Atas nama Islam mereka menjustifikasikan kejumudan dan kemunduran.
2.???????? Retorika dan slogan kosong. Ini adalah satu kritikan yang selalu ditujukan kepada gerakan Islam yang seringkali mempunyai kebenarannya.
3.???????? Penekanan kepada hukum-hakam (fiqh-oriented). Banyak permasalahan yang seharusnya dilihat secara meluas dan mendalam oleh sebagian umat Islam ternyata sering tertumpu kepada halal-haram saja.
4.??????? Pengabaian terhadap filsafat dan pemikiran. Kecenderungan fiqh-oriented di atas dibarengi dengan sikap membelakangi ilmu filsafat dan pemikiran atas alasan tidak praktis. Tetapi sebenarnya mencerminkan kemalasan dan ketidakmampuan berfikir dengan mendalam.
5.???????? Esoterisisme yang keterlaluan sehingga mengabaikan batas-batas syariah dan melupakan pembangunan peradaban yang unggul.
6.??????? Fanatisme golongan (hizbiyyah) yang berpuncak dari ketertutupan dan kejumudan fikiran.
7.???????? Intelektualisme tanpa kesadaran dan keprihatinan tentang kondisi umat.
8.??????? Kagum dengan kehebatan Barat sehingga hilang kepercayaan kepada Islam dan tradisi Islam sendiri.
Kesalahan-kesalahan di atas secara umumnya dapat dikategorikan kepada dua bentuk penyakit: pertama penyakit kejumudan yang berpuncak dari ketidakmampuan (tafrit) dan kedua penyakit liberalisme yang berpunca dari sikap berlebih-lebihan di atas batas agama (ifrat).
Sikap fanatik telah lama sejak munculnya Islam. Kemunculan golongan Syiah telah dicirikan dengan kefanatikan mereka terhadap Sayyidina Ali. Kefanatikan ini juga yang membawa mereka kepada kebencian kepada sahabat lain termasuk Sayyidina Abu Bakar dan Sayyidina Umar. Para ulama Ahlus Sunnah, seperti al-Juwayni, al-Ghazali dan Ibn Taymiyyah, sebagai respon telah menjelaskan bahwa kesalahan golongan Syiah adalah sikap fanatik terhadap Imam dengan menganggap bahwa ilmu dan kebenaran hanya diperolehi melalui Imam maka taqlid kepada Imam yang mereka anggap ma’sum adalah satu-satunya cara yang benar dalam beragama.
Fanatisme bagaimanapun akan menjelma sebagai ektrimisme, konservatisme dan ajaran-ajaran sesat. Golongan ekstrimis adalah golongan yang fanatik terhadap sesuatu faham yang disampaikankan oleh segelintir ulama melalui penafsiran sempit dan keras terhadap beberapa nash Al-Quran dan Hadits. Dalam melakukan hal ini golongan ini telah membelakangi pandangan mayoritas ulama yang menitikberatkan kebijaksanaan dalam melaksanakan ajaran Islam.
Umat Islam perlu menyadari bahwa sikap fanatik, tertutup dan eksklusif dari kelompok Islam yang lain adalah sesuatu yang bertentangan dengan ajaran Islam. Sebaliknya Islam mengajarkan umatnya untuk bersikap terbuka kepada kebenaran dari mana pun ia datang. Karena kebenaran tidak diukur dengan siapa yang mengatakannya tetapi dikenal dengan kebenaran itu sendiri.
Untuk menjadi kuat dan perkasa, umat Islam harus berani membuang sikap fanatik dan menggantikannya dengan sikap terbuka dan tasamuh.
Ada tiga perkara yang perlu menjadi pedoman:
- Pertama; Kebenaran mutlak hanya datang dari Al-Quran dan al-Sunnah.
- Kedua; Islam mengajarkan umatnya berlapang dada atau tasamuh sesama umatnya
- Ketiga; Sebagai seorang Muslim kita harus mempunyai sikap husnudzzan (berbaik sangka) terhadap sesama Muslim.
Walaupun demikian tasamuh dan husnudzan tidak bermakna bahwa apapun penyelewengan yang? berlaku perlu dibiarkan dengan bersangka baik. Karena itu juga? bertentangan dengan? Al-Quran dan Sunnah.? Teguran tetap perlu dilakukan terhadap penyelewengan, khususnya bagi yang memiliki ilmu yang cukup untuk memperbetulkan kesilapan tersebut.
Tantangan Pemikiran
Munculnya Islam liberal adalah lambang krisis epistemologi dan pemikiran umat Islam. Ia berlaku setelah masyarakat Islam tercabut dari akarnya dan jauh daripada model atau archetype generasi awal Islam. Islam Liberal menggunakan postmodenisme untuk mendobrak kekebalan Islam. Tanpa menyadari bahwa, berbeda dengan modernisme dan naratif-naratif besar lainnya, rahasia kekebalan Islam terletak pada kesucian dan kemurnian sumbernya. Oleh karena itu, konsep-konsep yang diusung oleh golongan liberal seperti hermeneutika, dekonstruksi syariah, kesetaraan jender, pluralisme agama hanya akan menemui jalan buntu. Karena aliran filsafat ini sangat rapuh untuk dapat menggoyahkan? Islam yang sempurna dan amat kuat.
Disadari maupun tidak, Islam liberal sebenarnya berfungsi sebagai alat untuk kepentingan Barat. Tulisan-tulisan Cheryl Benard, Richard Nixon, Daniel Pipes jelas menunjukkan bahwa Barat menginginkan agar umat Islam tunduk kepada Barat. Karena mereka melihat bahwa Islam, jika dibiarkan tanpa campur tangan Barat, akan satu ancaman kepada hegemoni Barat. Maka Islam liberal telah diwujudkan sebagai satu upaya menundukkan Islam dan umat Islam. Jika masih ada Islam maka ia adalah “Islam” yang direstui oleh kuasa Barat.
Menghadapi arus liberalisasi yang penting adalah agar umat Islam kembali memahami Islam dengan benar dan betul. Kembali memahami epistemologi Islam dan worldview Islam. Dengan kefahaman yang mendalam terhadap epistemologi dan worldview Islam yang akan menonjolkan keutamaan Islam maka “serangan pemikiran” ini tidak akan dapat mempengaruhi umat Islam, baik di kalangan masyarakat umum mahupun di kalangan cendekiawan.
Prof al-Attas, dalam bukunya Risalah Untuk Kaum Muslimin, telah menggariskan tiga faktor yang menyebabkan berlakunya krisis tersebut:
1.?????? Kekeliruan serta kesilapan mengenai faham ilmu
2.????? Keruntuhan adab di kalangan kaum Muslimin
3.????? Kemunculan pemimpin-pemimpin palsu dalam semua bidang.
Bagi al-Attas persoalan epistemolgi adalah persoalan asas yang mesti diselesaikan agar krisis pemikiran tidak berlanjutan. Karena kelemahan dalam bidang ekonomi, politik dan sebagainya pada dasarnya mempunyai kaitan dengan pemikiran dan epistemologi umat Islam.? Ramai yang tidak menyadari, termasuk golongan cendekiawan, tantangan sekularisme, liberalisme, dan postmodernisme terhadap umat Islam. Atas dasar inilah beliau telah menggagaskan idea Islamisasi ilmu-ilmu kontemporer agar krisis pemikiran ini dapat diatasi.
Maju mundur sesuatu kaum ditentukan oleh cara berfikir mereka. Prof. Wan Mohd Nor, seorang pemikir dari Malaysia, menegaskan kemunduran suatu bangsa banyak ditentukan oleh rendahnya budaya ilmu. Pemikiran rasional, kritis dan inovatif menandakan budaya ilmu. sedangkan pemikiran jumud, fanatik, dan sempit menunjukkan rendahnya budaya ilmu. Tetapi untuk mencapai budaya ilmu yang baik ini menurutnya diperlukan guru.? Dalam hal ini Raja Ali Haji, Seorang Pemikir Melayu-Riau Abad ke-19 menasihatkan anaknya:
Nasihat ayahanda anakanda fikirkan
Khianat syaitan anakanda jagakan
Orang berakal anakanda hampirkan
Orang jahat anakanda jauhkan
Setengah orang? fikir keliru
Tidak mengikut pengajaran guru
Tutur dan kata haru-biru
Kelakuan seperti hantu pemburu.
Perobahan adalah satu kemestian dalam menjalani kehidupan karena sunnah alam ini senantiasa berubah. ?Umat Islam perlu memiliki keberanian untuk berobah.
Yang jelas, sikap sebagai “bangsa pasrah” ?menjadi beban kepada Islam. Bangsa-bangsa lain akan memandang hina kepada mereka. Mereka memberi gambaran yang buruk kepada Islam karena akhlak dan perilaku mereka menjadi contoh yang buruk kepada bangsa lain. Mereka tidak memiliki keupayaan untuk maju dan memimpin dunia. Mereka sendiri gagal mengikuti seruan agama mereka untuk menjadi khalifah Allah di muka bumi.
Gerakan Pencerahan
Daripada penjelasan di atas jelas bahwa harus difikirkan cara ampuh untuk mengeluarkan umat dari keterpurukannya. Dengan belajar dari kesilapan masa lalu, cara baru harus lebih matang dan bijaksana. Kesatuan pemikiran di kalangan gerakan-gerakan Islam diperlukan untuk betul-betul dapat melakukan perubahan. Tentunya peranan kaum ilmuwan sangat penting dalam usaha mengeluarkan umat ini dari keterpurukan.
Imam al-Ghazali telah menegaskan: ?”Sesungguhnya kerusakan masyarakat disebabkan kerusakan penguasa, dan kerusakan penguasa disebabkan kerusakan ulama’. Jika bukan karena para qadhi yang rusak dan ulama yang rusak maka akan berkurang kerusakan penguasa karena takut teguran mereka”.
Kekeliruan pemikiran umat Islam hari ini menuntut diwujudkannya gerakan pencerahan secara serius. Gerakan besar-besaran perlu dilakukan oleh sekelompok cendekiawan yang tercerahkan (enlightened scholars). Mereka mestilah memiliki kesatuan kerangka pemikiran, walaupun mungkin berbeda dari segi pendekatan dan penekanan, namun mereka semua memiliki kefahaman yang tepat terhadap masalah, kesatuan matlamat dan ikhlas.
Mereka semestinya telah terbina dalam tradisi intelektual yang kuat dan mengakar dalam tradisi Islam. Jika benar umat Islam mendambakan kebangkitan Islam, maka gerakan pencerahan inilah yang akan dapat mencetuskan kesadaran untuk memulakan renaissans ke-tiga. Kebangkitan sebenarnya hanya terjadi jika berlaku gerakan keilmuan. Tidak ada bangsa yang bangkit dan mencipta peradaban besar tanpa didahului oleh gerakan keilmuan yang komprehensif.
Kemunduran dan kelemahan umat Islam adalah permasalahan yang kompleks. Maka untuk mengatasi masalah ini juga diperlukan satu kefahaman yang mendalam dan pendekatan yang menyeluruh. Pendekatan sepihak tidak akan dapat menyelesaikan masalah yang kompleks seperti ini. Pemahaman yang dangkal terhadap masalah ini juga hanya akan mengakibatkan lebih banyak kesilapan dilakukan oleh umat Islam.
Tidak ada cara yang mudah, singkat dan magis untuk mengeluarkan umat ini dari keterpurukan. Retorika dan slogan yang selama ini didengungkan terbukti tidak mendatangkan manfaat apapun kepada umat Islam. Yang tinggal adalah cara yang susah, ilmiah, dan menantang kesungguhan dan kesabaran. Cara yang mesti ditempuh haruslah berdasarkan kebijaksanaan dan ilmu bukan mitos dan indoktrinisasi semata. [http://hidayatullah.com]
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