Menjaring Matahari Chord
Ebiet G. Ade ( 1987)
Am E
Kabut sengajakah engkau mewakili fikiranku
Am E
Pekat hitam berarak menyelimuti matahari
Bbm Am Dm
Aku dan semua yang ada di sekelilingku
Bbm Am Dm
Merangkak menggapai dalam gelap
Am E
Mendung benarkan pertanda akan segera turun hujan
Am E
Deras, agar semua basah yang ada di muka bumi
Bbm Am Dm
Siramilah juga jiwa kami semua
Bbm Am Dm
Yang tengah durundung kegalauan
Reff :
Am G
Roda zaman menggilas kita
Dm
Terseret tertatih tatih
Am G
Sumbu hidup terus diburu
Dm
Berpacu dengan waktu
C G
Tak ada yang dapat menolong
Bb Dm
Selain Yang di sana
C G
Tak ada yang dapat membantu
Bb C Dm
Selain Yang di sana
Dialah Tuhan
Dialah Tuhan
Isyfa'lana Chord
Hadad Alwi ft. Sulis
Intro :
Am E .. Am Dm C Bb C Dm Am
---------------------------------
Verse 1
Dm Em F Dm
Antal murtaja yaumaz ziham
Dm Em F Dm
Isyfa’ lana ya khoirol anam
-----------------------------------
Chorus :
Am Dm
Isyfa’ lana lana .. lana .. Ya habibana
C
Laka Syafa’ah
Bb
Ya Rasulallah
C Dm Am
Ya habibi
------------------------------------
Verse 2
Am Dm
Ya Rasulallah
C
Ya Nabi
Bb
Laka Syafa’ah
C Dm Am
Ya Habibi
وجه فى الخيال
قدبدت الشمس تقوم من نومها # فأصبح كل افاق منورة بضيائها
فانتشرت الخلائق فى أرض رحمة # يبتغون فضلا من ربه ورحمة
ثم عادت الشمس الى مغربها # فتعود الأيام الى حوالكها
مررت بالأيام منفردا # وانتظر هنا الغزال الربيبا
لا أعرف كيف حال قلبي # لكنه يشكو : فانظر بحالي ...!
مازلت لا أبالى لحاله صريحا # فيشتمني : أ ودعتني جريحا ..؟
فافتتحت عيناي لعجزها بألامه # فانجلت دموعه وعجبت بجراحه
أستجيبه أي الداء يتشرب # فيلتفت مجروحا يجيب
كلا و حاشا .. عرفنا ضالتنا بعدما ودعتنا
فالان .. كانت ضالة وجه في خيالي
Cipasung, 2010
Quranic Textual Criticism
Introduction
A.E. Housman defines textual criticismas as “the science of discovering error of the texts and the art of removing it “,(Application, 67). But he goes on to say that it is not an excat science. So perhaps we might be justified in calling textual criticissm “the art of discovering error in the texts and the art of removing it”. Classicist divide the process of textual criticism into three stages:
1) Recension
2) Examination
3) Emendation
Recension is the establishment of the preliminary text; one examines it to determine whetherit is the best possible text and where it is not, one tries to emend. If the work is well-done, the result is the revised version that is closer to the author’s original.
Quranic Textual Criticism
The Qur’an began as the work of oral composition that took twenty years-odd to complete. It dominated untill an official written version, known as the utsmanic recension, was produced. But even thereafter, the oral tradition remained of primary importance. Readers reciting in public, whether they dependent on Utsmanic recension or not, couldn’t simply omit ambivalent words, nor could they recite one or two variant of a single rasm. Thay had to make choice.
Quranic recitation soon became a profesionalism and many reciters made collections of variants for their own use. The result werw rather chaotic but garduallly some order was introduced as the utsmanic recension was accepted by more and more. Ultimately, compability with the Utsmanic recension became a sine-qua-non for any acceptable reading. Competing recensions were eclipsed by the Utsmanic recension and were ultimately declared as non-canonical. Likewise, the variant readings that could be applied to the Utsmanic recension were much reduced. In early 4th / 7th century, Mujahid declared that only seven system of readings were canonical, the others were shadh. The recensionn used today is the utsmanic recension, to which has been affixed the reading of ‘Asim bin Abi Najud, transmitted by his student, Hafs bin Sulaiman.
The earliest generation of reciters and transmitter of the utsmanic recension soon relized that it contained mistakes, some of which they claimed were copyists’ error. The problem of recitation presented by these mistakes, were solved in three ways: some simply corrected the text, others retained the text as it was and only corrected their recitation, still other – and it was the common solution – recited the text as it was written.
Western Textual Criticism on The Quranic Texts
G. Bergstrasser ( in Noldeke, GQ, iii,2 f.), noted several of that early identified mistakes. For example, in Q.S. 20: 63, we find the consonantal structure ‘n hdhn lshrn, read by Hafs as In hadhani lasahirani, this is wrong since in in the construction in ... la .., introduces verbs only. I ( writer ) preffer to read Inna hadhayni lasahirani, accepting the emendation of Abu ‘Amr bin al-A’la. The ya was lost not because the scribes was ignorant of grammer, but because of bad handwriting. Ya before final nun and after a space is often minuscule and can be easily be missed.
Another method of emendation was employed by J. Barth ( Studien Zur Kritik Und Exegese des Qorans), who tries to test the inner connection of the suras and their possible disjunction. Most of Barth proposals based on the assumption that the text has been disarranged and that many verses, phrases, and words are out of place and should be returned to their original location. An example of Barth’s methode can be seen in his treatment of Q.S. 97: 4-5, tanazzalul malaikatu warruhu fiha biidzni rabbihim min kulli amrin salamun hiya hatta mathla’il fajr. He claim that min kulli amr, cannot be construed since it cannot mean bikulli amr. He proposes to read the last proportion, biidzni rabbihim hatta mathla’il fajr, salamun hiya min kulli amr.
Sample of Selected Emendation
a) Hasab: fuel. Read hatab, with ubay bin Ka’ab in Q.S. 21: 98. Hasab cannot mean fuel, hatab occurs with this meaning in Q.S. 111: 4 and 75: 12. The mistake was caused by a copyst omitting the vertikal stroke of “ta”, turning into a “sad”.
b) Ummah: time, while Q.S. 11:8 and 12: 45, . Read amad, which has that meaning four times, in Q.S. 3:30, 18:12, 57:16, 72:25. Final dal was turned into ha, either because the copysts’ pen fed to much ink or his hand was unsteady and twitched upward and to the right after the dal was complete.
c) Abban: fodder, pasturage, Q.S. 80: 31. Read Lubban: “nuts”. Abb has no acceptable meaning here but lubb fits in well with the other blessing that God has bestowed into humankind (Q.S 80:27-31). The copyst’s penas it turn to the left after the lam breafly ceased to flow, breaking the connection with the following ba and converting the lam into alif.
(Summarized from: Arthur Bellamy, “Textual Criticism”, in Jane Dammen McAuflife (ed.), Encyclopaedia of The Qur’an, Leiden: Brill, 2006, page 237-)
Notes
In this extent, i’d like to give the appreciation for western scholars contribution to the study of The Qur’an. However, we’ve got to be aware, that historical study on the Qur’an is ultimately different with non-historical study, such as a theological, soteriological, etc. At this point we’ve got to make the purpose same at all.
As i find out, The quranic textual criticism isn’t something new in this extent. The third calliph, Utsman bin ‘Affan, had make a first ever recension of the Qur’an. It just quoted reveals clearly to the next textual criticism. The following textual criticism was depeloved by many muslim scholars. Most of these criticism was the examination of the quranic text.
Particuraly, i have several notes and questions here as respons for this summary:
1) J. Barth, in his treatment on Q.S. of Q.S. 97: 4-5, tanazzalul malaikatu warruhu fiha biidzni rabbihim min kulli amrin salamun hiya hatta mathla’il fajr, claims that min kulli amr, cannot be construed since it cannot mean bikulli amr. I’d like to exam this treatment with classic arabic grammer examination, while arabic grammer scholars (an-nuhat), mentioned about ten meanings of word min, one of these related meanings is mujawazah and isti’anah, (see Hasyiyah Khudlary ‘ala Ibn Malik, 2: 17 ), which has similiar meaning with bikulli amrin.
2) At the part entitled “selected emendation”, Arthur Bellamy put a lot of emendation works on quranic texts. I just wonder about the manuscript he came up with ?. The arguments that built his emendation works came out from the consonantal structure of early arabic script, which has no any signs of vowels and other signs as we know today. The question is which manuscript that Arthur came up with ?. How does he mentioned those copyst error, such as omitting a words, over-using of the ink, etc ?
3) Ultimately, the most crucial problems of quranic textual criticism is to showing how the errors occured ?, why, where, and how ?
Chord Sebujur Bangkai (Versi 2)
H. Rhoma Irama
Dm A# Dm
Badan pun tak berharga sesaat ditinggal nyawa
Dm A# Dm
Anak isteri tercinta tak sudi lagi bersama
Dm A#
Secepatnya jasad dipendam
Dm
Secepatnya jasad dipendam
A Dm
Karena tak lagi dibutuhkan
Dm
Diri yang semula dipuja
A# A
Kini bangkai tak berguna
Dm A# Dm
Dari kamar yang indah kasur empuk tilam putih
Dm A# A
Kini harus berpindah terkubur dalam perut bumi
Guitar Solo .....
REFF :
Dm A# A
Kalau selama ini diri berhiaskan
G Dm
Emas intan permata bermandi cahaya
Dm
Tetapi kali ini di dalam kuburan
G Dm
Gelap pekat mencekam tanpa seorang teman
A A# A A#
Terputuslah pergaulanTerbujurlah sendirian
Dm
Diri terbungkus kain kafan
Dm A# Dm
Wajah dan tubuh indah yang dulu dipuj-puja
Dm A#
Kini tiada lagi orang sudi menyentuhnya
Dm A#
Jadi santapan cacing tanah
Dm
Jadi santapan cacing tanah
Dm A Dm
Sampai yang tersisa kerangka
Dm
Begitulah suratan badan
A# A
Ke bumi dikembalikan
Dm A#
Kebanyakan manusia terlena sehingga lupa
Dm A
Bahwa maut ‘kan datang menjelang
Barbara Stowasser and Her Thoughts Concerning The Hadith
A.
Biography
Dr. Barbara
Stowasser holds an M.A. in Middle Eastern studies from the University of
California, Los Angeles and a Ph.D. (magna cum laude) in comparative semitics
and Islamic studies from the University of Munster, Germany. She also studied
at the Universities of Frankfurt, Erlangen, and Mainz in Germany, Ankara in
Turkey, and the American University in Cairo. Dr. Stowasser has taught at
Georgetown University since 1966. Most popular among her recent courses has
been the two-semester senior seminar on Arabic culture, a one-semester course
on the Islamic city, a graduate seminar on Qur’anic exegesis (tafsir), and a
graduate seminar on women in the Qur’an. Previously she also taught courses on
Arabic literature and Arab and Islamic history. At Georgetown, Dr. Stowasser
developed and taught all the graduate courses on Qur’anic tafsir and introduced
the study of Islam and gender into the curriculum.
Dr. Stowasser
has been the recipient of many grants and fellowships, including those from the
Fulbright Program, the Social Science Research Council,
and the National Endowment for the Humanities. In 1998-1999 she served as
President of the Middle East Studies
Association of North America.
During the past
several decades, Dr. Stowasser’s research and publications have focused on
Islam and gender, which has made her one of the early pioneers on this topic in
the West. Her best-known and most popular publication is Oxford University
Press’s Women in the Qur’an, Traditions and Interpretation (1994), translated
into Danish (Carsten Niebuhr Institute, University of Copenhagen, in their
“modern classic” series, 2008). She also edited and contributed to a book on
contemporary Islam titled The Islamic Impulse (1987, reprinted 1989), and
co-edited and contributed to the volume Islamic Law and the Challenges of
Modernity (2004). In addition, she wrote a monograph on classical Arabic
philosophy of history, and composed several early pieces on Arabic linguistics.
She has also published many invited book chapters and journal articles.
From 1980-1984
and from 1985-1991, Dr. Stowasser was Chair of the Department of Arabic (now
the Department of Arabic and Islamic Studies, in Georgetown College). In
addition to the 2010-2011 academic year, she has served as CCAS’s director from 1993-2003 and from
2006-2007." [1]
B.
Barbara’s Thoughts Concerning Hadith
According to Barbara’s perspecitive, the Hadith is both
a record of what Muhammad actually said and did and also a record of what his
community in the first two centuries of Islamic history believed that he said
and did. Thus, the Hadith has been called "a guide to understanding the
historical Muhammad” as well as a guide to understanding the evolution of
Muslim piety from the seventh to the ninth centuries[2].
The major point that underline Barbara’s definition of
Hadits lies on both of Prophet’s Saying and deeds and the record of first two
century of the Prophet’s paragon. At this point, Barbara didn’t make any
significant diffrences between sunna and hadith, while some
nomenclature of traditional Hadits Sciences (‘Ulum al-Hadith) had
already make the diffrences between sunna as Prophet’s paragon include
his saying, deeds, decision, and even his charasteristic of both morality (khuluqiyyah)
and physical (khalqiyah), moreover all the historical journey, before
and after revelation[3],
and hadits as the Prophet’s
Paragon after revelation[4].
However, many muslim scholars also equalize both of the term as all of the
Prophet’s Paragon.
Unlike the traditional scholars, those who dispose
bothe of sunna and hadith in the non-historical purpose and
understanding, the modern muslim scholars, like Fazlur Rahman, appears to
introduce the new historical definition concerning sunna and hadith. On
Fazlur Rahman’s view, the so-called hadits is a kind of the
verbalization of the long-distance tradition based on the sunna, the
living tradition based on the interpretation of The Prophet’s Paragon that took
two centuries to be formalized on the books of hadith. The main chronologies of
Rahman’s view can be seen below:
Prophet’s Paragon
Companions Practice
Individual Interpretation
Opinio
Generalis
Opinio Publica (Sunnah)
Formalized
Sunnah (Hadits).[5]
Handing on Fazlur Rahman, the main attention of
Barbara’s thought of Hadits is the historical purpose of the Prophet’s Paragon,
not about the authenticity, etc. The Rahman’s scheme above is what Barbara
Stowasser called as “Hadith”. Otherwise, the works of Barbara would be based not
only on the so-called books of hadits, but she put a lot of attention to
the sirah book.
The
Prophets Wives as Paragons of Virtue, and Precedent-Setting Models for All
Women
A.
Role of Prophet’s Wives: The Norm Setters
According to Barbara, A large segment of the Hadith
depicts the Mothers of the Believers as models of piety and righteousness whose
every act exemplifies their commitment to establish God's order on earth by
personal example. Their battlefields are not the plains ofwar on which Muslim
men fight against infidel armies but involve the struggle to implement and
safeguard Islamic norms and values[6].
This process, then, involved a dynamic spiral of mutual
reinforcement of its two constituent components; the principle of these women's
righteousness on the one hand, and their function as categorical norm-setters
on the other. Here, the Prophet's wives are depicted both as models and
enforcers of the then newly imposed Qur'anic norms
B.
Enforcers of Qur'anic Norms
It is reported, for instance, that A'isha ripped off
the thin, transparent khimar("kerchief") her niece Hafsa wore
in her presence; "she chastised her, reminded her of the modesty-verse of
the 'Sura of the Light' (24:31), and clad her in a thick cloth" (Ibn Sa'd,
Nisa', pp. 49-50). A'isha is said to have worn the "veil" in
public at all times, even as a little girl before she had reached puberty (but
after the Prophet had asked for her hand in marriage).
The Prophet's wives were scrupulous in hiding behind
the bijab (enjoined upon them by the revelation of Sura 33:53) in the
presence of individuals who did not belong to the "exempt groups"
defined in Sura 33:55. A'isha, for instance, is said to have secluded herself
(behind the screen) from Hasan and Husayn, the Prophet's grandchildren (Ibn
Sa'd, Nisa', p. 50). She also hid behind the partition in the presence
ofa blind man, Ishaq al-A'ma, saying that although he could not see her, she
nevertheless could see him.
C.
The Mutual Love and Compassion Between Prophet’s Wives
The righteousness of Muhammad's wives, however, went
beyond their role as precedent-setting exemplars of juridic norms. Barbara
mentioned
I.
The women called each other "sister" (Ibn
Sa'd, Nisa', p. 78)
II.
Praised each other's uprightness, devotion, and charity
(ibid., p. 73).
III.
When Zaynab bint Jahsh fell ill, it was Muhammad's other
widows who nursed her, and when she had died, it was they who washed, embalmed,
and shrouded her body (ibid., pp. 78-79).[7]
Finally, the Hadith emphasizes that the Prophet's
wives' righteousness included profound knowledge of matters of the faith.
D.
Barbara’s Critique on Aisyah
After mentioned the righteousness of Prophet’s wives as
a norm setter briefly, Barbara goes on to said the exception. Accoring to her,
the most notable exception to such righteous immobility on the part of the
Mothers of the Believers is, of course, A'isha's well-established active
involvement in public affairs after the Prophet's death, which culminated in
the Battle of the Camel.
A'isha's
behavior was clearly outside of the norms reportedly observed by the Prophet's
other widows. Here it is noteworthy, however, that the Hadith overall refrains
from having others censure A'isha for her role in the "affair of the
lie" or the Battle of the Camel. Instead it was she herself who is said to
have regretted her part in these events most bitterly; reportedly, she passed
her final days in selfrecrimination, sighing that she wished she had been
"a grass, a leaf, a tree, a stone, a clump of mud ... not a thing
remembered" (Ibn Sa'd, Nisa', pp. 51-52). [8]
Bibliography
‘Ajjaj
al-Khatib, Muhammad. Ushul al-Hadits, ‘Ulumuhu wa Mushthalahuhu. Beirut: Dar al-Fikr. 1967
Rakhmat,
Jalaluddin. Dahulukan Akhlak di atas
Fiqih. Bandung: Mizan. 2002
Stowasser,
Barbara. Women in The Qur’an, Tradition and Intepretation. New York: Oxford
University Press. 1994
[1]. Resumed From Center for Contemporary Arab Studies, www.sourcewatch, acessed 5 Mei
2013
[2]. Barbara Stowasser, Women in The
Qur’an, Tradition and Intepretation, (New York: Oxford University Press, 1994),
page 104
[3]. See ‘Ajjaj
al-Khatib, Ushul al-Hadits, ‘Ulumuhu wa Mushthalahuhu, (Beirut: Dar al-Fikr, 1967), page 19
[4] Ushul
al-Hadits, ... page 27
[5]. See Jalaluddin Rakhmat, Dahulukan Akhlak di atas Fiqih, chapter
“Dari Sunnah ke Hadits atau Sebaliknya ?”, (Mizan, Bandung, 2002) page
234.
[6] . Women in The Qur’an, Tradition and Intepretation, ...... page 115
[7] . Women in The
Qur’an, Tradition and Intepretation, ...... page 117
[8] . Women in The Qur’an, Tradition and Intepretation, ...... page 117
