Tiga Jalan Tarekat Menurut Sheykh Muhammad al-Ghawth al-Hindi dalam Kitab al-Jawahir al-Khamsah Jurnal Tazkiya Vol_15_2_2014_all.pdfmore. Jan 27, 2009 - NASKAH SUNDA KUNO. Dari pengamatan Ibu Ruhaliah isi dari naskah HHM terdiri dari beberapa. Berpijak dari karya Haji Hasan Mustafa yang bercorak tasawuf, ada hal. Kitab-kitab tasawuf nusantara tidak memiliki orisinilitas, dengan kata lain itu hanya epigon dari kitab tasaw uf terkemuka lain.
Haji Hasan Mustapa (HHM) adalah ulama besar sekaligus sastrawan Sunda besar yang karya-karyanya mewarnai khasanah Sastra Sunda. HHM lahir tahun 1852 di Garut dan bermukim lama di Mekah untuk belajar agama. Pada tahun 1882 Haji Hasan Mustafa meninggalkan Mekah, karena dipanggil oleh RH. Muhammad Musa, penghulu Garut pada masa itu. Ia dipanggil pulang untuk meredakan ketegangan akibat perbedaan paham di antara para ulama di Garut.
Berkat usaha Haji Hasan Mustafa dan bantuan RH. Muhammad Musa, perselisihan itu dapat diredakan. Karena pengetahuan agamanya yang luas, Tahun 1889 Snouck Hurgronje memintanya untuk mendampinginya dalam perjalanan keliling Jawa dan Madura. Ketika itu Snouck Hurgronje adalah penasihat pemerintah Hindia Belanda tentang masalah Bumiputra dan Arab.
Ia menjadi pembantu Snouck Hurgronje selama 7 tahun. Atas usul Snouck Hurgronje, pemerintah Belanda mengangkat Haji Hasan Mustafa menjadi kepala penghulu di Aceh pada tanggal 25 Agustus 1893. Jabatan kepala penghulu di Aceh dipegangnya selama 2 tahun (1893-1895). Kemudian pada tahun 1895 ia kembali ke Bandung dan menjadi penghulu Bandung selama 23 tahun. Akhirnya pada tahun 1918, atas permintaannya sendiri ia memperoleh pensiun.
Selama hidupnya HHM banyak menulis dangding dalam bahasa Sunda. Isi dari dangding tersebut banyak yang menganggap dominan bernuansa tasawuf. Untuk membahas karya HHM tersebut diadakan semiloka pada hari Rabu tanggal 21 Januari 2009 di UIN Sunan Gunung Jati Bandung.
Terselenggaranya semiloka ini berkat kerjasama tiga lembaga yaitu PSS (Pusat Studi Sunda), UIN SGD dan Monash University Australia. Dengan pembicara HW Setiawan yang membahas dari sisi Sastra (Sunda), Ahmad Gibson Al-Bustomi yang membahas sisi tasawuf, Ruhaliah yang memberikan pengalaman mentransliterasi naskah karya HHM (dari pegon ke latin), Mukhlas yang membahas dari sisi filsafat bahasa, Julian Millie yang menganggap penting adanya kegiatan peringatan tokoh masayarakat dari sisi antroplogi dan Al-Fathri yang membahas dari sisi filsafat. Filolog pada dasarnya adalah pembuka jalan untuk meneliti naskah-naskah (kuno), hal ini dikemukan oleh Ibu Ruhaliah, soal isi akan diteliti melalui disiplin ilmu apapun itu bisa dilaksanakan tentunya setelah proses transliterasi selesai. Naskah HHM hampir seluruhnya memakai aksara Arab (pegon). Transliterasi naskah HHM memerlukan kemahiran membaca aksara Arab sekaligus dituntut kemahiran berbahasa Sunda. Terdapat ciri tersendiri misalnya penulisan tanda vokal, e, o e dan eu, atau pada konsonan seperti aksara ny, ng atau c. Kesulitan mulai timbul apabila kondisi naskah tidak jelas atau sudah mulai lapuk.
Yang dilakukan Ibu Ruhaliah lebih banyak melakukan transliterasi bukan langsung dari naskah aslinya tetapi dari mikrofilm. Pembacaan dari mikrofilmpun tidak mudah, selain ada bagian tertentu yang kurang jelas tetapi juga alat untuk membacanya sangat langka, kalaupun ada yang menjadi monitornya terasa tingkat radiasinya masih tinggi, diperlukan teknik tersendiri untuk mengatasinya. Walaupun selama proses transliterasi bukan bertujuan untuk meneliti isi atau kandungn dari naskah tersebut, tetapi karena bersinggungan langsung mau tidak mau membaca isinya. Dari pengamatan Ibu Ruhaliah isi dari naskah HHM terdiri dari beberapa genre ada prosa, puisi, campuran prosa dan puisi dan prosa percakapan.
Ciri naskah HHM diujung naskah sebagian besar ada cap kepanghuluan, penomoran halaman ada yang setiap halaman ada juga setiap dua halaman. Disamping itu HHM selalu memberikan petunjuk mengenai jumlah bait pada setiap teks. Hal ini cukup memudahkan dalam proses transliterasi, untuk menghindari ada yang terlewat. Ada juga naskah yang menggunakan tanda ralat tambahan, tetapi dari setiap naskah tidak ditemukan iluminasi.
Mengingat kebanyakan hasil karya HHM dalam bentuk dangding, HW Setiawan melihat sebagai karya sastra Sunda yang mempunyai keunikan tersendiri. Yang dibahas HW sebatas bentuk dangdingnya tidak merambah kepada isi dangding, hal ini menurut HW isi lebih pas kalau diteliti oleh ahli dalam bidang teologi Islam.
HW merasakan ketika mendekati dangding HHM tiada bedanya mendekati arus kali, ada keinginan menyentuhnya tetapi satu sisi ada perasaan takut terbawa arus, itu alasan yang dikemukakan untuk tidak menyentuh isi. Dangding merupakan puisi yang terikat aturan baku yang terpelihara secara turun temurun. Bagi HHM sebagai penyair mistik, begitu HW menyebutnya, ragam puisi itu sendiri bukanlah hal yang penting. Boleh jadi dia menggubah puisi itu bukan demi puisi itu sendiri, melainkan demi permenungan yang hendak disampaikan, nampaknya puisi itu lahir dengan sendirinya.
Seperti mengepulnya uap dari jerangan air yang telah memanas. Bahasa Sunda yang sangat dikuasai oleh HHM. Bahasa yang terdiri kata-kata barangkali hanya kata yang mempunyai makna seperti yang tertera didalam kamus, bagi penyair mistik seperti HHM kata itu tidaklah cukup. Pada tititk ini penyair terlebih penyair mistik tergerak untuk menemukan idion baru dan mencipta metafora dengan demikian sedikit banyak memperbaharui bahasa itu sendiri. Dalam waktu yang relatif singkat HHM menghasilkan ribuan dangding, kiranya hal seperti itu mendudukan HHM sebagai penyair yang telah melewati kendala teknis persajakan. Disamping menguasai bahasa Sunda HHM juga sangat fasih berbahasa Arab, didalam dangdingnya banyak kata bahasa Arab, walaupun mungkin tetap memakai gramatika bahasa Sunda.
Disamping itu terdapat uungkapan yang paradok seperti didalam dangding: Ngalantung memeh ngalantung/ ngalinjing memeh ngalinjing/ neangan memeh neangan/ nepi ka memeh indit/ datang samemeh iang/ indit samemeh mimiti. HW mengatakan ungkapan seperti terasa luar biasa, apabila membaca secara visual akan didapatkan sebuah lingkaran, dimana titik awal dalam tarikan garisnya sekaligus menjadi titik tujuan. HHM terkenal sebagai seorang ulama luhung, tetapi dia juga mengolah idiom-idiom yang tampak berasal dari pra-Islam.
Berbeda dengan HW, Ahmad Gibson dalam telaahnya langsung menembus ke jantungnya yaitu ngaguar Sasaka Di Kaislaman. Naskah karya HHM, Sasaka di Kaislaman, menceritakan tahapan-tahapan capaian atau maqomat yang terdiri dari tujuh tingkatan capaian. Yaitu maqomat Islam, Iman, Soleh, Ihsan, Sahadah, Sidikiah dan Qurbah.
Pada dasarnya naskah ini mengungkap prosesi perjalanan kehidupan manusia dalam menentukan pilihan berdasarkan pertimbangan dan kondisi tertentu baik internal mapun eksternal dirinya. Menurut Gibson, HHM secara dramatik menggelar proses dialog yang terjadi dalam diri manusia ketika menyikapi fenomena kehidupan yang dihadapi dan dijalaninya, menentukan pilihan, serta melakukan evaluasi atas pilihannya prosesi dalam mencari jatidiri. Jatidiri bisa semakna dengan esensi dalam teorema filsafat.
Dalam naskah tersebut pencapaian jatidiri atau pencapaian esensi ditemukan setiap tingkat atau maqomat yang dilaluinya. Pencapaian dalam setiap tingkat atau maqomat bukanlah merupakan esensi yang sesungguhnya. Maqomat bukan merupakan titik akhir perjalanan kehidupan karena pada akhirnya letika mencapai titik puncak pada setiap tahap ia kembali masuk pada pengembaraan atau pencarian lebih lanjut untuk mencapai maqom yang lebih tinggi.
Dengan demikian HHM memandang kehidupan sebagai suatu proses yang tiada henti, seperti dalam dangdingnya: Kacatur martabat tujuh/ tujuhna dipiriwinci/ teu karasa ngarujakna/marukan dihiji-hiji/ hiji misah ti kadua/ unggal hiji taya bukti/ puguh tujuh bukur/ bukur hiji kuma hiji/ dirujak jadi manusa/ sahiji asaling jati/ jati di rasa pangrasa/ mukti teu kurang teu leuwih/ leuwih matak langguk tangtung/ kurang matak kurunyinyi/ rasa nyiar pamuntangan/ tandaning henteu walagri/ tacan sirna lalugina/ sulit ati taya budi. Mulai maqomat Islam hingga Sahadah masing-masing dibagi dalam dua kecenderungan dan perbawa, yaitu iblis dan Kapangeranan. Keadaan manusia sebagai individu digambarkan sebagai sosok yang senantiasa memiliki dua kecenderungan radikal yang berada dalam pengaruh yang saling bertentangan antara pengaruh Kapangeranan dan pengaruh Iblis.
Pada maqomat Sidikiah, suatu maqom dimana seseorang telah masuk pada kedirian yang utuh yang tidak terpilah lagi antara yang ruhani dan yang jasmani. Suatu keadaan ketika individu telah menggunakan dimensi rasanya, rasa ruhaniah bukan rasa secara fisik. HHM dalam Sasaka di Kaislaman menyebutnya rasa Rahmaniah, rasa secara interdependensi dengan hilangnya dominasi persepsi fisikal, realitas hanya sebagai simbol. Pada maqomat Sidikiah, dalam sistematika HHM merupakan maqomat dimana seseorang tidak lagi berada dalam tekanan pengaruh atau perbawa iblis. Pada maqomat Qurbah merupakan maqom terakhir dalam perjalanan menuju Insan Kamil, HHM menyebut: Beak carita/ ku bawaning dalit/ gulet sababda saboga/ abdi jeung Gusti sakulit sadaging satuluyna. Menelaah dangding HHM tidak berhenti sampai disitu, Mukhlas melihat dari sisi fisafat bahasa.
Langkah yang terpenting bagi tumbuhnya sebuah peradaban adalah kepiawaian manusia dalam memperkembangkan bahasa yang ditulis. Tanpa adanya bahasa yang ditulis, sangat sulit untuk mempunyai kemajuan. Bahasa yang tertulis memungkinkan menjadi gudang tempat penyimpanan pengetahuan-pengetahuan lama, dan bahasa tersebut mempunyai kemampuan untuk mengatasi keterbatasan tempat dan waktu, juga untuk mempertahankan diri terhadap perubahan-perubahan yang terjadi dalam transmisi lisan. Berkaitan dengan makna filsafat yang berusaha untuk menemukan hakikat realitas dan mendapatkan kearifan dalam hidup, tentunya sudah menjadi tujuan akhir bagi semua manusia bijak.
Salah satu tokoh yang belum banyak dikenal tetapi sangat produktif dalam karya-karya pemikirannya adalah HHM. HHM juga dikenal sebagai sosok ulama (Islam) dan seorang birokrat dengan menjadi penghulu agama pada masa kolonial Belanda. Tiga karakter (sosok budayawan, ulama dan birokrat), bagi Haji Hasan Mustafa sangat berpengaruh dalam khazanah pemikirannya, sehingga hasil karya pikirannya sangat bercorak mulai dari yang bertema agama, tasawuf, bahasa dan sastra, adat-adat Sunda dan pandangan hidup manusia Sunda. Pokok-pokok dari ajaran tasawuf Haji Hasan Mustafa sangat tertera pada hasil karyanya yang berjudul Gelaran Sasaka Dikaislaman, Martabat Tujuh, dan Patakonan jeung Jawaban. Berpijak dari karya Haji Hasan Mustafa yang bercorak tasawuf, ada hal yang menarik dan sangat cocok dengan tema filsafat abad XX yaitu bahasa. Haji Hasan Mustafa mengemas ajaran tasawufnya dengan bahasa sehari-hari, meskipun corak tasawufnya tasawuf falsafi.
Dengan demikian penelitian ini berobjek material bahasa tasawufnya Haji Hasan Mustafa, sementara objek formalnya adalah sebuah tinjauan filsafat bahasa biasa dengan menggunakan pemikiran John Langshaw Austin. Adapun metode penelitian yang digunakan adalah metode hermeneutika dengan melalui unsur-unsur metodis: deskripsi, kesinambungan historis, bahasa inklusif atau analogal dan interpretasi. Dari penelitian itu didapat bahwa bahasa yang digunakan Haji Hasan Mustafa dalam menyampaikan ajaran-ajaran tasawufnya lebih banyak pada pemakaian bahasa biasa, yaitu bahasa yang digunakan dalam percakapan sehari-hari dengan ditambah idiom-idiom budaya kesundaan yang ada pada masyarakat. Ungkapan-ungkapan bahasa tasawuf Haji Hasan Mustafa dalam tinjauan filsafat bahasa biasa John Langshaw Austin dapat dimasukan pada ungkapan performatif, karena tidak menjelaskan hal-hal yang faktual dan tidak mengandung nilai benar-salah. Bahasa tasawuf Haji Hasan Mustafa, telah memenuhinya ciri-ciri dan syarat ungkapan performatif. Untuk menelaah lebih jauh lagi Afathri Adlin menelaah karya HHM dari sisi filsafat dan teologi simulakra. Adlin merasa kecewa dengan pernyataan Annemarie Schimmel yang mengatakan dalam sebuah acara talk show di salah satu stasiun televisi, yang mengatakan bahwa kitab-kitab tasawuf nusantara tidak memiliki orisinilitas, dengan kata lain itu hanya epigon dari kitab tasawuf terkemuka lain.
Hampir dipastikan, menurut Adlin, bahwa Annemarie Schimmel belum membaca karya HHM, dalam hal ini Gelaran Sasaka di Kaislaman. Adlin mengatakan karya HHM adalah karya yang orisinil baik dalam bentuk maupun temanya. Adlin membedah karya HHM dari sudut pandang filsafat barat dan terakhir membedah karya HHM dengan teologi simulakra sebagai karakter khas rumusan teologi kontemporer yang dominan menggunakan rasionalitas, termasuk filsafat Islam, untuk menegaskan kekuatan dan keutamaan pemikiran HHM. Sedangkan Julian Millie (dosen dan peneliti dari Univ Monash, Melbourne Australia) melihat pentingnya memperingati ketokohan seseorang, salah satunya yang disorot oleh Julian adalah HHM. Menurut Julian, HHM tidak diperingati sebagai pahlawan atau apapun yang berkaitan dengan kepahlawan tetapi justru dari keunikannya tulisan-tulisan HHM. Ditilik dari keunikan tersebut, karya HHM ada pencampuran antara lambang-lambang keislaman dan lokalitas.
Warisan itulah yang menarik peneliti akademisi dan penggemar puisi Sastra Sunda. Para akademisi Sunda, menganggap ada sesuatu yang bisa digali terutama inti Kebudayaan Sunda (patrimony). Peringatan ketokohan HHM bukan saja dilakukan secara formal tetapi juga bisa dengan bentuk lain umpamanya membuat kaos oblong yang ditulisi oleh bagian dari puisi HHM ( Julian pernah melihat anak muda yang memakai kaos oblong seperti itu). Setidaknya dengan cara itu ada kesinambungan pemikiran HHM hingga kini. Anonymous said. Anonymous said.
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Well, in winning or once you know you just won, the most important thing is that you shout the winning word BEFORE the time elapses. If the game proceeds and the next number is mentioned and you failed to shout 'Bingo', your winning card is disqualified. Therefore, this is the rule you must know. There may be cases when there are two winners, and in this case the pot money shall be divided equally among the winners. Supposing there are two winning cards, the two winners will share half the prize money. Bingo Game Rules Bingo rules are basically the same no matter in which hall you play. But still it's good if you know these rules by heart.
If it is your first try, then ask for handouts and inquire from pros regarding the game rules. Nonetheless, the ideal thing to do if you have questions is to ask the floor walker and not the person seated beside you. You should clarify things and doubts before the game starts because asking too many questions as the game proceeds could well distract you. This guideline also applies to those who are newcomers at casinos, those who play roulette for the first time. Bingo halls demand an age limit of 18 years old. If you are below this age, you are prohibited to play. Some bingo houses ban alcohol inside, so players aren't supposed to take liquor nor drink it inside the venue.
Smoking may also be restricted inside the venue, as there are designated smoking sections. Take note that some Bingo houses don't allow food but some do, so it basically depends on the venue. Policies vary among different venues.
For instance, some bingo halls allow reservation of cards, while others don't allow it. Some allow people to leave the venue in the middle of the game, others forbid it. But there are general policies observed in all bingo houses, such as disqualification of tampered bingo cards. There is no way you can get away with a tampered card because the walkers are adept at identifying authentic cards from tampered ones. You could be banned from a bingo establishment if proven liable of tampering a card.
Hence, you should play honestly. Interestingly, some venues offer special bingo games for kids although some halls don't allow players to have companions while playing.
Suppose you bring kids with you, don't let them run around the venue and bother other gamers. They should behave well whilst you play and the game proceeds. Play quietly and don't recite the numbers you desperately want to come off because you'll be much of a disturbance if you do.
Decorous playing is expectant of all players, even those who play roulette at casinos. Also, having a valid identification is important because you don't know you might win and need to present credentials. More Info at Bingo Snooper Visit Now http://www.bingosnooper.com.
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