<|startoftranscript|><|ms|><|transcribe|><|0.02|> dan adik-beradiknya masih mengenang<|2.30|><|2.30|> rumah keluarga mereka di Matraman.<|4.46|><|6.32|> Bukan saja mengenang sekian banyak<|8.20|><|8.20|> tetamu menarik yang berbahasa<|10.28|><|10.28|> pelbagai bahasa,<|11.38|><|12.08|> tetapi juga sekian banyak<|14.06|><|14.06|> buku, akhbar<|15.92|><|15.92|> dan majalah.<|17.00|><|18.00|> Masyarakat Indonesia,<|19.18|><|20.12|> termasuk golongan kelas menengah,<|21.72|><|22.26|> tidak mempunyai budaya<|23.72|><|23.72|> perpustakaan.<|24.76|><|25.80|> Tidak seperti kelas menengah di India<|27.84|><|27.84|> misalnya.<|28.38|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Besar penduduk bandar Indonesia tidak luas pembacaan dan agak jarang untuk menemukan perpustakaan peribadi yang besar hatta di rumah keluarga-keluarga terkenal di Jakarta.<|13.28|><|15.00|> Bagaimanapun, lain halnya rumah Wahid Hashim di Matraman.<|19.32|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> secara terbuka.<|0.80|><|2.08|> Wahid Hashim selalu kecewa<|3.94|><|3.94|> dengan dunia santri yang sempit.<|6.20|><|7.14|> Lalu beliau berusaha<|8.36|><|8.36|> agar anak-anaknya<|10.08|><|10.08|> membesar menjadi berbeza.<|12.00|><|14.14|> Wahid Hashim<|15.78|><|15.78|> Wahid Hashim jelas<|19.80|><|19.80|> mencintai masyarakatnya.<|21.40|><|22.12|> Tetapi beliau sering kecewa<|23.82|><|23.82|> melihat kesempitan fikiran<|25.60|><|25.60|> yang mengekang mereka.<|27.36|><|28.64|> Sebagai menteri agama,<|30.00|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Beliau susah hati melihat peningkatan sikap bergantung pada kementerian itu<|6.38|><|6.38|> Sikap manja<|8.04|><|8.04|> Mahupun begitu, menjadi lumrah beliau untuk tidak membiarkan dirinya dibebankan oleh perkara-perkara yang tidak mampu dikawalnya<|20.70|><|20.70|> Pada tahun 1952, setelah lima kali menempuh rombakan jemaah menteri<|28.08|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> hilang kedudukannya sewaktu salah satu rombakan yang kerap dibuat pada zaman itu.<|6.02|><|7.46|> Sebagai menteri, beliau bertanggungjawab mengatur urusan haji bagi tahun 1951.<|14.08|><|15.76|> Malangnya, urusan pada tahun itu tidak berjalan dengan baik dan ribuan bakal jemaah gagal ke Mekah.<|23.50|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> bersama-sama Gus Dur menyambut ulang tahunnya yang ke-60 di Istana Bogor pada Jumat 4 Ogos 2000,<|8.32|><|9.24|> tidak menyedari bahawa tokoh itu sebenarnya bukan lahir pada 4 Ogos,<|15.38|><|16.22|> walaupun beliau sentiasa menyambut ulang tahun kelahirannya pada tarikh itu.<|21.10|><|21.72|> Seperti sisi lain pada kehidupan dan peribadinya,<|25.76|><|26.52|> apa yang dilihat mata kasar tidak sepenuhnya benar.<|29.86|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Beliau adalah seorang pejuang kebangsaan yang nekat.<|4.08|><|5.38|> Banyak dari kalangan kawan-kawannya adalah pemimpin utama gerakan kebangsaan praperang.<|12.12|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> di Parlimen dan menjejaskan reputasinya.<|4.38|><|5.74|> Beliau dengan lapang dada meninggalkan kementerian itu.<|9.38|><|11.22|> Banyak kawan beliau sedih kerana beliau tidak lagi<|15.04|><|15.04|> menganggotai jemaah menteri.<|16.82|><|18.14|> Wahid Hashim sendiri seperti biasa bersikap yakin.<|22.30|><|24.04|> Kami kecewa Gus Wahid tidak lagi duduk dalam jemaah menteri.<|28.50|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> salah seorang sahabatnya.<|1.34|><|2.54|> Balas Wahid Hashim.<|3.68|><|4.66|> Tidak perlu kecewa.<|6.32|><|7.34|> Saya masih boleh duduk dalam rumah saya.<|9.74|><|10.74|> Saya ada beberapa kerusi<|12.36|><|12.36|> dan sebuah sofa panjang yang empuk.<|15.00|><|15.92|> Tinggal hendak memilih.<|17.04|><|18.06|> Ya, tapi kami kecewa<|20.64|><|20.64|> kerajaan tidak lagi memanfaatkan pemimpin kami.<|23.70|><|24.82|> Nah, kalau kerajaan tidak mendapat manfaat<|27.58|><|27.58|> daripada saya,<|28.42|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> mendapat manfaat daripada<|2.32|><|2.32|> diri saya sendiri.<|3.38|><|4.82|> Dalam tempoh itu<|6.06|><|6.06|> di Jakarta, Gus Dur<|8.44|><|8.44|> meluangkan banyak masa<|10.04|><|10.04|> dengan ayahnya, menyertai<|12.24|><|12.24|> beliau kemesyuarat dan<|14.14|><|14.14|> menyaksikan dunia luas<|15.64|><|15.64|> yang dihunisi ayah<|17.60|><|17.60|> serta sikap sederhana<|19.98|><|19.98|> dan tidak berpura-pura<|22.22|><|22.22|> yang dipamerkan Wahid Hashim<|24.46|><|24.46|> dalam mengharungi dunia itu.<|26.54|><|28.26|> Beliau sentiasa memastikan<|29.92|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> I only get benefit from myself.<|4.02|><|4.02|> At that time in Jakarta, Gusdur spent a lot of time with his father,<|11.02|><|11.02|> accompanied him to meetings and witnessed the vast world that the father had,<|18.02|><|18.02|> as well as the simple and unpretentious attitude that Wahid Hashim showed in embracing the world.<|27.02|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Gus Dur dibawa bersamanya setiap kali ada kesempatan kerana beliau senang didampingi Gus Dur dan kerana baginya semua itu sebahagian yang penting dalam pendidikan Gus Dur.<|13.54|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> Gusdur was brought with him every time there was an opportunity because he was easy to accompany Gusdur and because for him, all of that was an important part in Gusdur's education.<|13.54|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> passing through the Bandung Road that surrounds the mountainous banyan that forms the backbone of the island of Java.<|9.02|><|9.02|> Wahid Hashim sat in the back in a large white Chevrolet car with his companion who was a driver,<|19.02|><|19.02|> namely Argo Sudjipto, while Gus Dur sat in front of the driver.<|27.02|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> antara Cimahi dan Bandung.<|2.00|><|3.42|> Jalan pergunungan yang sejalur itu jadi licin.<|6.56|><|8.16|> Pemandu mereka sedang bergegas kerana mereka terlambat.<|11.60|><|12.50|> Sewaktu membelok di satu selekoh yang tidak terlalu tajam,<|16.12|><|16.90|> kereta putih besar itu terbabas.<|19.14|><|20.14|> Pemandu itu yang tidak biasa dengan kereta Amerika<|23.90|><|23.90|> yang berkuasa tinggi bergelut untuk mengawal kenderaan.<|28.22|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> between Cimahi and Bandung.<|2.00|><|3.40|> The mountain road along the way became slippery.<|6.48|><|8.16|> Their drivers were struggling because they were slow.<|11.46|><|12.44|> When they were turning in a sharp turn,<|16.06|><|16.06|> the big white car was blown away.<|19.20|><|20.64|> The driver, who was not used to the American car,<|23.84|><|24.40|> was able to drive high,<|25.54|><|25.96|> and was able to control the vehicle.<|27.96|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> berulang kali terlajak memperbetul haluan.<|2.98|><|4.04|> Sebuah lori yang sedang menuruni jalan gunung itu<|7.14|><|7.14|> ke arah mereka melihat kejadian tersebut<|10.64|><|10.64|> lalu berhenti di bahu jalan untuk memberi mereka ruang.<|14.54|><|15.84|> Malangnya, ketika Chevrolet itu mendekat,<|18.96|><|19.78|> ia berputar dan bahagian belakangnya<|21.64|><|22.26|> menghentam lori yang telah pegun.<|24.50|><|25.56|> Hentaman itu kuat<|26.72|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> terlempar dari kereta.<|2.02|><|2.02|> Gusdur dan pemandu tidak cedera tetapi mereka terpaksa<|8.02|><|8.02|> memanjat keluar dari kereta dan mendapati kedua-dua tokoh itu<|14.02|><|14.02|> cedera parah dan tidak sedarkan diri.<|17.02|><|17.02|> Wahid Hashim cedera parah di kepala dan dahi.<|22.02|><|22.02|> Sebelah muka dan lehernya terkoyak dan lebam.<|27.02|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> was thrown from the car.<|2.02|><|2.02|> Gusdur and the driver were not injured,<|6.02|><|6.02|> but they had to jump out of the car<|10.02|><|10.02|> and found both of the characters<|14.02|><|14.02|> badly injured and unconscious.<|18.02|><|18.02|> Wahid Hashim,<|20.02|><|20.02|> badly injured in the head and forehead,<|23.02|><|23.02|> his face and neck were chipped and bruised.<|28.02|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Sekitar jam 1 petang dan ambulans hanya tiba sekitar jam 4 dari Bandung.<|6.52|><|8.26|> Gus Dur duduk selama berjam-jam di pinggir jalan menyaksikan tubuh ayahnya yang non-lai.<|14.94|><|16.32|> Mereka dibawa ke hospital di Bandung.<|18.48|><|20.14|> Di sana, Gus Dur bermalam di sisi katil ayahnya.<|23.86|><|25.12|> Lewat malam, ibunya tiba.<|27.08|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> around 1pm and the ambulance only arrived around 4pm from Bandung.<|6.52|><|8.24|> Gus Dur sat for hours on the side of the road<|11.72|><|11.72|> watching his father's body that was lying.<|14.70|><|15.78|> They were taken to the hospital in Bandung.<|18.48|><|20.12|> There, Gus Dur spent the night at his father's bed.<|23.70|><|25.06|> After the night, his mother arrived.<|27.02|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Sama-sama berduka nestapa.<|1.74|><|3.28|> Pada jam 10.30 pagi Ahad, Wahid Hashim meninggal dunia.<|8.68|><|9.54|> Diikuti sahabatnya Argo Subcipto beberapa jam kemudian.<|14.02|><|14.24|> Wahid Hashim yang menjadi harapan sekian banyak warga Indonesia telah pergi.<|20.82|><|21.74|> Usianya cuma 38 tahun ketika itu.<|24.90|><|26.24|> Gusdur pula baru 12 tahun.<|28.66|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> They both suffered from the Nestape.<|2.02|><|2.02|> At 10.30 a.m. Ahad, Wahid Hashim passed away.<|9.02|><|9.02|> His friend, Argo Subcipto, was followed a few hours later.<|14.02|><|14.02|> Wahid Hashim, who was the hope of so many Indonesian people, had passed away.<|21.02|><|21.02|> He was only 38 years old at that time.<|25.02|><|25.02|> Gusdur was only 12 years old.<|29.02|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Kerajaan Hindu-Buddha, Jawa Majapahit.<|3.34|><|4.42|> Lebih penting, Jakatingkir,<|6.64|><|7.26|> anak kepada Brawijaya ke-6,<|9.30|><|10.54|> dipercayai telah memperkenalkan Islam<|13.28|><|13.28|> ke daerah Timur Laut Jawa,<|15.26|><|16.06|> manakala anaknya, Putera Banawa,<|18.68|><|19.04|> dikenang sebagai seorang zahid<|21.14|><|21.14|> yang meninggalkan istana<|22.86|><|22.86|> untuk menyebarkan sufisma.<|25.22|><|26.44|> Susur galur sebegini<|27.98|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> of the Hindu-Buddha Kingdom, Jawa Majapahit.<|4.02|><|4.02|> More importantly, Jakatingkir,<|7.02|><|7.02|> the son of the sixth Brawijaya,<|10.02|><|10.02|> is believed to have introduced Islam<|13.02|><|13.02|> to the East Sea area of Java,<|16.02|><|16.02|> while his son, Putra Banawa,<|19.02|><|19.02|> was remembered as a Zahid<|21.02|><|21.02|> who left the palace to spread Sufism.<|26.02|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Walaupun masih terkejut sejurus kemalangan itu, fikiran Gus Dur tetap tenang.<|6.96|><|7.96|> Ketika duduk di sisi ayahnya yang tidak sedarkan diri di tepi kereta, beliau teringat ayahnya memberitahunya sebelum itu bahawa beliau menyembunyikan sejumlah besar wang tunai dalam bantal kecil di atas kerusi belakang.<|24.96|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> Although still shocked by the accident, Gusdur's mind remained calm.<|6.94|><|7.96|> When he sat on his father's side who did not realize himself on the side of the car, he remembered his father telling him before that he hid a large amount of cash in a small pillow on the back seat.<|24.94|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> tersebut dari kereta<|1.44|><|1.44|> dan memeluknya erat.<|3.68|><|4.76|> Beberapa jam kemudiannya,<|6.46|><|7.24|> di hospital,<|7.96|><|8.56|> beliau enggan melepaskan bantal itu<|10.78|><|10.78|> walaupun beberapa kali diminta<|13.38|><|13.38|> berbuat demikian.<|14.88|><|16.28|> Orang di sekelilingnya<|17.60|><|17.60|> menyangka<|18.74|><|18.74|> bahawa beliau memeluk bantal itu<|21.52|><|21.52|> kerana sedang bersedih.<|23.18|><|24.20|> Gus Dur hanya melepaskannya<|26.20|><|26.20|> dari cengkaman setelah ibunya tiba.<|29.12|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> from the car and hugged him tightly.<|4.02|><|4.02|> A few hours later, in the hospital, he refused to take off the belt,<|11.02|><|11.02|> although he was asked to do so several times.<|15.02|><|15.02|> People around him suspected that he was hugging the belt because he was sad.<|23.02|><|23.02|> Gusdur only released him from the trap after his mother arrived.<|29.02|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Sewaktu membesar, Gusdur tahu bahawa ayahnya seorang yang popular dan berpengaruh tetapi sukar bagi seorang anak kecil sepertinya untuk sepenuhnya memahami perkara sebegitu.<|15.92|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> As time went by, Gusdur knew that his father was a popular and influential person, but it was difficult for a small child like him to fully understand such a thing.<|16.02|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Kala berarak menyusuri jalan Bandung menuju ke Lebuh Raya, Gusdur kagum melihat kerumunan besar orang ramai yang berbaris di jalanan untuk memberi penghormatan terakhir terhadap Wahid Hashim.<|16.96|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> When he was about to cross the Bandung road to the Kelebuh Raya, Gusdur was amazed to see the large crowd of people queuing on the road to pay their last respects to Wahid Hashim.<|16.94|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> untuk menyaksikan manusia yang mereka cintai melakukan perjalanan pulang terakhir.<|6.02|><|6.96|> Hal yang sama berlaku pada hari berikutnya ketika perarakkan jenazah berangkat dari rumah keluarga Gus Dur di Matraman perlahan-lahan bergerak menuju lapangan terbang Halim Perdana Kusuma.<|21.30|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> to witness the people they loved<|3.02|><|3.02|> making their last journey home.<|6.02|><|6.02|> The same thing happened the next day<|10.02|><|10.02|> when the body was taken<|13.02|><|13.02|> from Gusdur's family house in Matraman,<|16.02|><|16.02|> slowly moving towards<|19.02|><|19.02|> Halim Perdana Kusuma airport.<|22.02|><|22.02|> Gusdur reminded that the Jakarta road<|25.02|><|25.02|> is dense with people who come out<|28.02|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> menyaksikan ziarah terakhir Wahid Hashim ke Jawa Timur.<|3.90|><|4.88|> Di Surabaya pula,<|6.06|><|7.26|> beliau melihat kerumunan orang sepanjang bahu jalan<|10.48|><|10.48|> lebih padat daripada kerumunan di ibu kota.<|14.14|><|15.44|> Dan begitu juga di setiap desa dan perkampungan kecil<|19.68|><|19.68|> sepanjang 80 kilometer ke Jombang.<|22.96|><|24.26|> Bagi anak kecil berusia 12 tahun itu,<|27.64|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> the last visit of Wahid Hashim to East Java.<|3.86|><|4.80|> In Surabaya,<|5.70|><|6.20|> he saw the crowd along the road<|10.44|><|10.44|> more dense than the crowd in the capital.<|13.84|><|14.68|> And so too in every small village and village<|19.16|><|19.16|> 80 kilometers long to Jombang.<|22.94|><|24.26|> For a 12-year-old child,<|27.24|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> berdiri di pinggir jalan,<|1.60|><|2.82|> membuktikan sebesar mana kecintaan mereka terhadap ayahnya.<|7.80|><|9.08|> Hampir separuh abad kemudian,<|11.30|><|12.02|> Gus Dur menggambarkan perasaan terharu beliau<|14.82|><|14.82|> menyedari betapa besar kasih sayang mereka terhadap ayahnya.<|20.58|><|21.14|> Apa saja yang telah dilakukan seorang manusia,<|25.00|><|25.70|> sehingga orang begitu kasih akan dia,<|29.04|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> standing on the side of the road,<|1.58|><|2.82|> proving how much their love for his father.<|7.66|><|8.54|> Almost a century later,<|11.28|><|12.02|> Gusdur described his feelings,<|14.36|><|15.36|> realizing how much love they had for his father.<|20.46|><|21.20|> What has a human done<|24.92|><|24.92|> so that people love him so much?<|29.00|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Apakah ada pencapaian lebih baik dalam kehidupan berbanding ini?<|4.98|><|6.92|> Kenangan pahit manis itu kekal dalam benaknya sepanjang hayat.<|11.88|><|13.56|> Solihah, ganti teraju.<|16.74|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> Apakah ada pencapaian lebih baik dalam kehidupan berbanding ini?<|4.96|><|6.30|> Kenangan pahit manis itu kekal dalam benaknya sepanjang hayat.<|11.90|><|13.54|> Solihah, Ganti Teraju<|16.74|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Solehah sedang mengandung tiga bulan dengan anak keenam mereka, Hashim.<|5.58|><|5.98|> Setelah pengunjung rasmi terakhir beredar, setelah para kiai selesai berkabung dan tempoh perkabungan rasmi telah tamat,<|15.84|><|16.56|> Solehah yang kala itu berusia 29 tahun bersendirian menjaga anak-anak dan dirinya sendiri selain untuk menanggung biaya penjagaan rumah besar mereka di Matraman.<|29.30|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> Soleha is pregnant for three months with their sixth child, Hashim.<|5.56|><|5.98|> After the last official visit was held, after the Kiai were finished getting married, and the official marriage period was over,<|15.78|><|16.56|> Soleha, who was 29 years old at the time, was alone taking care of the children and herself,<|23.20|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> yang dibeli sewaktu suaminya berjawatan menteri.<|3.44|><|4.42|> Untuk terus tinggal di rumah itu,<|6.36|><|7.52|> beliau perlu bekerja keras menanggung keluarganya.<|10.90|><|12.00|> Beliau tidak mempunyai kerjaya yang boleh menampung enam anak<|16.16|><|16.16|> dengan seorang masih menyusu badan.<|18.58|><|19.90|> Meski begitu, sebagai balu Kiai Wahid Hashim,<|23.46|><|23.46|> tidak mungkin beliau akan diabaikan.<|26.08|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> bought when her husband was a minister.<|4.02|><|4.02|> To stay at that house,<|7.02|><|7.02|> he had to work hard to support his family.<|11.02|><|11.02|> He did not have a job that could accommodate six children<|16.02|><|16.02|> with a person still with a body.<|19.02|><|19.02|> Even so, as the son of Kiai Wahid Hashim,<|24.02|><|24.02|> it is not possible for him to be neglected.<|27.02|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> di kalangan masyarakat Jawa tradisional yang lebih mementingkan wibawa yang lahir daripada susur galur sedemikian daripada percakaran akademik tentang kesahihannya.<|13.30|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> yang kuat untuk dijadikan sandaran.<|2.80|><|4.26|> Selain itu, beliau seorang wanita yang teguh semangat dan panjang akal.<|9.80|><|10.92|> Menggunakan jaringan kenalannya yang luas di sekitar Jawa Timur dan Jakarta,<|16.18|><|17.62|> beliau melibatkan diri dalam perdagangan beras dan berjaya mendapatkan beberapa kontrak kerajaan.<|24.34|><|25.24|> Solehah tidak memiliki kepintaran semula jadi seperti Wahid Hashim.<|29.82|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> strong to be used as a base.<|3.02|><|3.02|> In addition, she is a woman who is<|7.02|><|7.02|> strong-willed and wise.<|10.02|><|10.02|> Using her wide network of acquaintances<|13.02|><|13.02|> around East Java and Jakarta,<|16.02|><|16.02|> she involved herself in the rice trade<|20.02|><|20.02|> and managed to get several government contracts.<|24.02|><|24.02|> Solihah did not have the ability to<|27.02|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Tetapi beliau bukan pula seorang suri rumah biasa.<|4.16|><|5.50|> Memang beliau kahwin awal dan tidak sempat mendapat banyak pendidikan.<|10.78|><|11.82|> Manakala kehidupannya pula lebih banyak tertumpu pada keluarga yang masih muda.<|17.76|><|18.34|> Tetapi selama hayat Wahid Hashim, Solihah adalah temannya yang paling rapat dan tempat suaminya mengadu masalah.<|28.54|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> But he is not a regular housewife.<|4.00|><|4.86|> Indeed, he got married early and didn't have time to get a lot of education.<|10.60|><|11.82|> Meanwhile, his life was more concentrated on a family that was still young.<|17.68|><|18.36|> But during Wahid Hashim's life, Solihah was his closest friend and his husband's place to solve problems.<|28.56|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Kegemaran hidup mereka selama 14 tahun menyaksikan Solihah telah tumbuh dan berkembang jauh, melampaui rakan-rakan sebayanya di Jawa Timur.<|11.22|><|12.38|> Kegemaran membacanya berkembang dan beliau telah terbiasa mengikuti perkembangan hal ehwal semasa.<|19.50|><|21.00|> Beliau giat berperanan sepanjang kerjaya suaminya dan telah pun mula memainkan peranan dalam masyarakat.<|28.44|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> Their life for 14 years, seeing Solihah has grown and developed far, surpassing his fellow workers in East Java.<|11.18|><|12.38|> The enjoyment of reading him developed and he has been used to following the development of the past.<|18.84|><|20.26|> He has been active throughout his husband's career and has begun to play a role in the community.<|28.34|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> dalam lingkungan NU.<|1.84|><|3.12|> Setelah kematian suaminya,<|4.64|><|5.18|> pengaruh solehah berkembang<|6.84|><|6.84|> dan beliau muncul sebagai tokoh penting dalam masyarakat.<|11.72|><|12.86|> Di rumah, beliau terus menggalakkan<|15.32|><|15.32|> anak-anak mereka berbahas secara bebas<|18.18|><|18.18|> dan bersemangat tentang isu-isu<|21.42|><|21.42|> yang pernah dicetuskan oleh Wahid Hashim.<|24.44|><|25.58|> Mereka dibuatkan merasa mampu<|27.82|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> in the NU environment.<|1.86|><|3.12|> After his husband's death,<|4.56|><|5.18|> the influence of the Salihah developed<|6.78|><|6.78|> and he emerged as an important figure in the community.<|11.68|><|12.84|> At home, he kept encouraging his children to discuss freely<|18.16|><|18.16|> and be passionate about issues that were once raised by Wahid Hashim.<|24.44|><|25.58|> They were made to feel capable<|27.74|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> dengan sekian banyak orang yang terus-menerus mengunjungi rumah mereka,<|4.74|><|5.66|> selain digalakkan untuk membaca akhbar-akhbar dan buku-buku yang berselerak di serata sudut rumah.<|13.18|><|13.98|> Pada tahap ini, Gus Dur telah mula ketagih membaca dan jarang ke mana-mana tanpa buku di tangannya.<|23.18|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> with so many people who constantly visited their house,<|4.72|><|5.64|> besides being encouraged to read the newspapers and books that were popular in the corner of the house.<|13.20|><|14.00|> At this stage, Gusdur began to read and rarely anywhere without a book in his hand.<|23.14|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> menyerang kedai-kedai buku terpakai di Jakarta<|4.24|><|4.24|> bagi menampung tabiatnya.<|6.32|><|7.62|> Banyak sahabat keluarga itu<|9.24|><|9.24|> yang juga cekap memburu bahan bacaan.<|12.80|><|13.88|> Solihah adalah wanita yang mampu<|16.04|><|16.04|> segera meraih rasa hormat orang<|18.38|><|18.38|> termasuk daripada anaknya yang sulung.<|21.48|><|22.64|> Di luar lingkungan keluarga,<|24.22|><|24.90|> pembawaan dan keyakinan dirinya<|27.02|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> allowed to open used bookstores in Jakarta to accommodate her.<|6.26|><|6.86|> Many of the family's friends also insisted on hunting for reading materials.<|12.72|><|13.86|> Solihah is a woman who is able to immediately gain respect, including from her adopted son.<|21.42|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> mengundang layanan penuh hormat.<|2.86|><|3.86|> Ahli keluarga, khususnya Gus Dur,<|6.02|><|6.62|> sama sekali tidak akan membantah Solihah.<|9.02|><|9.86|> Sekurang-kurangnya, tidak di depan beliau.<|12.96|><|13.96|> Bagi Gus Dur, ada dimensi lain<|16.22|><|16.22|> yang tambah menguatkan wibawa Solihah.<|19.06|><|20.02|> Gus Dur adalah anak sulung Kiai Wahid Hashim<|23.00|><|23.00|> yang merupakan anak sulung pula<|25.88|><|25.88|> kepada Kiai Hashim Asyari.<|28.60|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> his family, invited a service of full respect.<|3.02|><|3.02|> Family members, especially Gusdur, will not<|7.02|><|7.02|> violate the law at all, at least not in front of him.<|13.02|><|13.02|> For Gusdur, there is another dimension that<|17.02|><|17.02|> further strengthens the authority of the law.<|19.02|><|19.02|> Gusdur is the son of the successor of Qiyai Wahid Hashim<|23.02|><|23.02|> who is the successor to Qiyai Hashim Ash'ari.<|29.02|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> beliau bukan saja pewaris ayahnya, malah juga harapan keluarga.<|4.94|><|6.16|> Dalam budaya masyarakat Islam tradisionalis, anak lelaki sulung diharapkan mengikut jejak ayahnya.<|13.84|><|15.20|> Bagi anak lelaki Kiai Haji Wahid Hashim dan cucu kepada Hadratus Syaiq itu,<|20.48|><|21.30|> tiada ragu lagi bahawa Abdul Rahman Ad-Dauqil atau Gusdur akan belajar di pesantren<|28.04|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> He is not only his father's heir, but also the family's hope.<|5.02|><|7.02|> In traditionalist Islamic culture, the son of a Sulyng was expected to follow his father's footsteps.<|14.02|><|15.02|> For the son of Qiyai Haji Wahid Hashim and the grandson of Hadratus Shaikh,<|21.02|><|21.02|> there is no doubt that Abdurrahman Ad-Dauqil or Gusdur will learn in the pastoral school<|28.02|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> melanjutkan pengajian ke Timur Tengah<|2.50|><|2.50|> dan setiap harapan akan diletakkan ke pundaknya<|7.54|><|7.54|> agar dia akan menjaga namanya.<|10.40|><|12.12|> Salahuddin, Umar dan Hashim<|14.52|><|14.52|> boleh membuat pilihan mereka sendiri.<|16.98|><|18.42|> Sebaiknya menjadi profesional.<|20.46|><|21.36|> Tetapi, Abdul Rahman Ad-Dauqil<|23.60|><|23.60|> perlu menelusuri jejak langkah ayahnya<|27.28|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> melanjutkan pengajian ke Timur Tengah<|2.50|><|2.50|> dan setiap harapan akan diletakkan ke pundaknya<|7.54|><|7.54|> agar dia akan menjaga namanya.<|10.40|><|12.12|> Salahuddin, Umar, dan Hashim<|14.52|><|14.52|> boleh membuat pilihan mereka sendiri.<|16.98|><|18.40|> Sebaiknya menjadi profesional.<|20.46|><|21.36|> Tetapi, Abdul Rahman Ad-Dauqil<|23.60|><|23.60|> perlu menelusuri jejak langkah ayahnya<|27.28|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Di mata solehah, Wahid Hashim adalah manusia sempurna.<|6.12|><|7.48|> Kematiannya pada April 1953 telah mendorong solehah mengalihkan semua cita-citanya kepada Gusdur.<|15.94|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> dan Madura.<|0.68|><|1.86|> Setelah itu, beliau pergi ke<|3.80|><|3.80|> Mekah pada tahun 1892.<|6.02|><|8.06|> Di sana, beliau menjadi<|9.74|><|9.74|> pakar hadis.<|10.68|><|12.24|> Beliau akhirnya menamatkan<|13.90|><|13.90|> pengajian di Mekah di bawah<|15.96|><|15.96|> guru terkenal dari Sumatera Barat<|18.02|><|18.70|> iaitu<|19.18|><|19.18|> Syekh Ahmad Hatib Minangkabau.<|21.86|><|23.00|> Banyak anak murid<|23.92|><|23.92|> Syekh Hatib, termasuk<|25.60|><|25.60|> Kiai Bisri Shansuri, kemudiannya<|28.16|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> and Madura.<|2.02|><|2.02|> After that, he went to Mecca in 1892.<|8.02|><|8.02|> There, he became a hadith expert.<|12.02|><|12.02|> He finally graduated in Mecca under a famous guru from West Sumatra,<|19.02|><|19.02|> namely Sheikh Ahmad Hatib Minangkabau.<|23.02|><|23.02|> Many of Sheikh Hatib's students, including Kiai Bisri Shansuri,<|27.02|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> their fate. Wahid Hashim was raised in the eyes of Gusdur as a shield for the path that must be followed.<|9.20|><|9.20|> Although he is known to like to play and fight hard, Gusdur always respects and respects his mother,<|18.98|><|18.98|> at least in front of him. Gusdur Rattles.<|26.36|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Gus Dur tidak terlihat sebagai pelajar yang cemerlang.<|3.42|><|5.14|> Tahun 1954, tahun beliau tamat sekolah rendah dan beranjak ke sekolah menengah<|11.38|><|11.38|> atau Sekolah Meningah Ekonomi Pertama, SMEP,<|15.92|><|17.04|> beliau terpaksa mengulang tahun pertamanya kerana gagal dalam ujian.<|21.92|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> Gus Dur did not appear to be a bright student.<|5.02|><|5.02|> In 1954, his year of graduating from primary school and moving to middle school, or the first middle school of economics,<|17.02|><|17.02|> he had to repeat his first year because of failure in the exam.<|23.02|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> dan tidak banyak melakukan tugasan sekolah.<|3.30|><|4.38|> Beliau cukup pintar untuk berjaya<|6.60|><|6.60|> tetapi cenderung malas.<|8.86|><|10.06|> Beliau tidak pernah perlu kuat belajar<|12.34|><|12.34|> sehinggalah kini.<|13.84|><|15.22|> Beliau cepat bosan dalam bilik darjah<|17.76|><|17.76|> kalau didapatinya perkara yang diajar<|21.66|><|21.66|> tidak cukup mencabar mindanya.<|23.74|><|24.96|> Pada waktu itu juga,<|26.20|><|26.74|> beliau masih berduka dengan kematian ayah<|29.56|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> and did not do much school work.<|3.10|><|4.36|> He was smart enough to succeed,<|6.46|><|7.02|> but he was often lazy.<|8.82|><|10.04|> He never needed to study hard,<|12.34|><|12.78|> until now.<|13.80|><|15.18|> He was quickly bored in the classroom.<|17.60|><|18.76|> If he found that the things he was taught<|21.64|><|21.64|> were not enough to challenge his mind.<|23.48|><|24.26|> At that time,<|25.76|><|26.34|> he was still sad about his father's death.<|29.52|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Tetapi beliau bukannya seorang budak yang suka menzahirkan perasaan duka.<|5.52|><|7.18|> Sebaliknya, kekosongan yang dirasai diisi dengan minat menonton bola sepak dan terjun ke dalam dunia buku.<|16.24|><|16.64|> Pada hari ini, ketika ditanya bagaimana kematian ayahnya memberi kesan terhadapnya,<|23.28|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> but he is not a boy who likes to express his feelings of sorrow.<|5.50|><|6.90|> On the contrary, the emptiness that is felt is filled with the desire to watch football<|12.90|><|12.90|> and jump into the world of books.<|16.22|><|17.48|> Today, when asked how his father's death affected him,<|23.24|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> sekolah pada tahun setelah itu<|2.32|><|2.32|> dan pergelutannya<|4.06|><|4.06|> untuk menerima kematian<|5.98|><|5.98|> ayah. Beliau<|8.04|><|8.04|> hanya berujar bahawa beliau<|9.96|><|9.96|> malas dan perhatiannya<|11.96|><|11.96|> teralih kepada bola sepak<|14.02|><|14.02|> dan wayang gambar<|15.42|><|15.42|> sehingga mengabaikan pelajaran.<|17.76|><|19.10|> Di usia dewasa,<|20.48|><|20.92|> beliau amat jarang<|22.36|><|22.36|> atau mungkin tidak<|23.96|><|23.96|> pernah mengakui<|25.36|><|25.36|> bahawa beliau pernah merasa ragu<|28.02|><|28.02|> atau tertekan.<|29.52|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> school the following year and his desire to accept his father's death.<|6.40|><|7.70|> He only said that he was lazy and his attention was turned to football and<|14.50|><|14.50|> painting so that he neglected his studies.<|17.74|><|19.08|> At an adult age, he rarely or perhaps never admitted that he had<|27.10|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Meski begitu, ada tanda-tanda bahawa kematian ayahnya, insan yang paling dekat dengannya perbanding dengan adik-adiknya adalah satu tamparan besar terhadapnya.<|14.74|><|14.92|> Sudah pasti beliau sentiasa menyebut tentang ayahnya dengan rasa penuh kagum dan kasih serta tidak pernah memberikan gambaran yang tidak hebat tentangnya.<|28.74|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> Even so, there are signs that his father's death, the person closest to him compared to his siblings, is a big blow to him.<|14.72|><|14.72|> It is certain that he always spoke about his father with a sense of awe and love, and never gave a bad image of him.<|29.24|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Pada tahun 1954, ketika ibunya bergelut untuk membesarkan enam anak dan dirinya sendiri dan pencapaian Gus Dur di sekolah pula buruk,<|12.16|><|13.50|> beliau dihantar ke Yogyakarta untuk menyambung pelajaran di sekolah menengah atas.<|19.16|><|19.50|> Di sana, beliau tinggal di rumah salah seorang sahabat ayahnya, Kiai Haji Judahidi.<|26.76|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> In 1954, when his mother was trying to raise six children and herself, and the achievement of the Gusdur in school was bad, he was sent to Yogyakarta to continue his studies in the Middle School.<|20.02|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Junaidi merupakan salah seorang daripada sebilangan kecil ulama yang terlibat dalam Muhammadiyah pada zaman itu dan beliau juga adalah anggota Majlis Tarjih iaitu lembaga penasihat keagamaan Muhammadiyah.<|17.82|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> Junaidi was one of the few scholars involved in Muhammadiyah at that time and he was also a member of the Tarjih Council, the Muslim Religious Advice Institute.<|17.52|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> NU amat jarang bergaul.<|2.66|><|4.16|> Sepertimana NU yang merupakan pertubuhan utama<|7.90|><|7.90|> mewakili tradisionalisme Islam di Indonesia,<|11.28|><|12.42|> hampir semua Muslim modernis Indonesia<|14.86|><|14.86|> berkait dengan Muhammadiyah.<|16.82|><|18.38|> Modernis berbeza dengan tradisionalis<|20.78|><|20.78|> dari segi pendekatan dalam mentafsir Quran,<|24.28|><|25.42|> sikap terhadap amalan dan kepercayaan mistik,<|28.34|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> Modernist NU is very rare.<|3.02|><|3.02|> Just as NU, which is the main body representing Islamic traditionalism in Indonesia,<|12.02|><|12.02|> almost all Indonesian modernist Muslims are related to Muhammadiyah.<|18.02|><|18.02|> Modernism differs from traditionalism in terms of proximity in the interpretation of the Quran,<|25.02|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> kebudayaan mereka ke dalam kehidupan bandar modern.<|4.12|><|5.34|> Muhammadiyah diasaskan di Yogyakarta pada tahun 1912,<|10.44|><|11.26|> rentitan kebangkitan gerakan modernis di Timur Tengah<|14.96|><|14.96|> dengan wawasan hendak memperbaharu dan memodernkan pemikiran dan amalan Islam.<|21.70|><|22.88|> Sebagai pertubuhan, ia berjaya dan menjadi unsur pembimbing<|27.94|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> their cultural integration into the life of modern cities.<|5.02|><|5.02|> Muhammadiyah was founded in Yogyakarta in 1912,<|11.02|><|11.02|> the beginning of the rise of modernist movements in the Middle East<|15.02|><|15.02|> with the intention of renewing and modernizing the thinking and practice of Islam.<|22.02|><|22.02|> As an organization, it succeeded and became a guide element<|28.02|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> di Indonesia.<|1.10|><|2.20|> Setelah tujuh tahun belajar di<|4.16|><|4.16|> Mekah, Kiai Hashim<|5.90|><|5.90|> kembali ke Jombang<|7.66|><|7.66|> dengan matlamat menubuhkan pesan<|10.08|><|10.08|> tren sendiri.<|10.88|><|11.92|> Untuk tujuan itu, beliau memilih<|14.30|><|14.30|> kampung Tebuireng<|15.52|><|15.52|> yang pada masa dulu agak<|17.96|><|17.96|> jauh dari bandar Jombang<|19.54|><|19.54|> yang kini telah menelannya.<|21.94|><|23.58|> Kiai Hashim<|24.42|><|24.42|> dinasihati kawan-kawan<|26.10|><|26.10|> untuk tidak memilih Tebuireng<|28.06|><|28.06|> yang pada waktu itu<|29.60|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> in Indonesia.<|1.06|><|2.20|> After seven years of studying in Mecca,<|4.52|><|5.04|> Kiai Hashim returned to Jombang<|7.66|><|7.66|> with the intention of forming his own train.<|10.34|><|11.26|> For that purpose,<|12.84|><|13.52|> he chose the Tebuireng village<|15.52|><|15.52|> which was once quite far from Jombang<|19.54|><|19.54|> which has now been destroyed.<|21.84|><|23.56|> Kiai Hashim was advised by his friends<|26.00|><|26.00|> to not choose Tebuireng<|28.04|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> dan pendidikan.<|1.58|><|2.62|> Ulama tradisional<|4.36|><|4.36|> atau Kiai<|5.62|><|5.62|> yang memimpin pesantren lama-kelamaan<|8.40|><|8.40|> menyedari bahawa<|10.38|><|10.38|> jika mereka tidak menyusun<|12.08|><|12.08|> diri mereka dalam pertubuhan<|14.40|><|14.40|> sedemikian, budaya<|16.16|><|16.16|> dan pendekatan mereka terhadap Islam<|18.46|><|18.46|> khususnya pesantren<|20.22|><|20.22|> akan hilang sokongan<|22.08|><|22.08|> orang ramai.<|22.80|><|24.30|> Maka pada tahun<|25.54|><|25.54|> 1926, NU<|28.18|><|28.18|> pun ditubuhkan.<|29.66|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Tradisionalis dalam NU bimbang kejayaan modernisme Islam akan menyebabkan pendekatan pemahaman Islam mereka yang amat bersandar pada kesarjanaan klasik dan penghargaan mendalam terhadap sufisme lambat laun akan hilang pengaruh di kalangan masyarakat Indonesia.<|22.56|><|23.32|> Namun, mereka tidak pula menentang seluruh gagasan modernisme Islam.<|28.88|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> Traditionalists in the NU are concerned that the success of Islamic modernism will cause their understanding of Islam to be very limited in classical and profound appreciation of Sufism,<|16.36|><|16.36|> and that it will soon lose its influence in the Indonesian community.<|22.56|><|22.56|> However, they do not oppose the whole idea of Islamic modernism.<|28.56|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Malah setelah suatu jangka waktu, banyak unsur utama dalam gerakan pembaharuan modernisme turut diambil dan diterapkan dalam lingkungan NU.<|11.92|><|12.68|> Sebagai contoh, pendekatan modernis terhadap pendidikan yang memberi penekanan terhadap kurikulum modern dan sekular sehingga mereka berjaya dengan pantas mengembangkan jaringan sekolah harian Muhammadiyah.<|29.32|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Tradisionalis juga bersungguh untuk memelihara sistem pesantren sebagai sekolah agama berasrama selain kehidupan bermasyarakat mereka dan komitmen terhadap sufisma.<|13.92|><|15.26|> Tetapi, mereka membangunkan madrasah bergaya modern dalam pesantren.<|19.92|><|20.94|> Madrasah-madrasah NU amat dipengaruhi oleh pendekatan modernis dalam pendidikan.<|27.74|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> Traditionalists also strive to maintain the system of the school as a religious school of ashram,<|8.32|><|8.32|> apart from their community life and commitment to Sufism.<|13.86|><|13.86|> But they build modern-style madrasas in the school.<|19.82|><|19.82|> NU madrasas are greatly influenced by modernist approach in education.<|27.68|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Hamadiah dan NU berkawan baik dan mengadakan kerjasama di antara kedua-dua pertubuhan.<|7.24|><|8.56|> Banyak juga anggota kedua-dua pertubuhan itu yang bergiat dalam gerakan perjuangan kebangsaan.<|15.18|><|15.66|> Sewaktu pendudukan Jepun, kedua-dua pertubuhan terpaksa bekerjasama di bawah badan penahu yang kemudiannya dikenali dengan nama Mashumi.<|27.78|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> Muhammadiyah and NU are good friends and work together among the two groups.<|7.10|><|7.10|> Many of the members of the two groups are active in the national struggle.<|15.10|><|15.10|> During the Japanese occupation, the two groups had to work together under the leadership of the later known as the Mashumi.<|28.10|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Mereka terus bekerjasama dalam bidang politik.<|3.58|><|4.12|> Para pemimpin NU dan Muhammadiyah bekerjasama di bawah Panji Masyumi yang kemudiannya menjadi parti politik utama mewakili kepentingan Muslim.<|16.44|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> they continued to cooperate in politics.<|4.02|><|4.02|> The leaders of NU and Muhammadiyah<|8.02|><|8.02|> worked under Panji Mashumi,<|10.02|><|10.02|> who later became the main political party,<|14.02|><|14.02|> representing Muslim interests.<|17.02|><|17.02|> NU gradually left Mashumi in 1952<|23.02|><|23.02|> because the solidarity between the two groups increased<|28.02|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> untuk meraih kerusi kabinet pada Mac tahun itu.<|4.46|><|5.94|> Para anggota NU yang tradisionalis umumnya merasakan bahawa puak modernis dalam Muhammadiyah<|12.90|><|12.90|> dan di luarnya memandang rendah terhadap mereka sebagai orang kampung.<|19.02|><|20.00|> Maka, sesuatu yang menarik apabila anak kepada bekas ketua NU<|25.30|><|25.30|> tinggal di rumah salah seorang pemimpin utama Muhammadiyah.<|29.72|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> to win the cabinet chairmanship in March that year.<|4.46|><|5.94|> The NU members who are traditionalists<|8.60|><|8.60|> generally feel that the modernist in Muhammadiyah<|12.88|><|12.88|> and outside of it,<|14.80|><|15.22|> look low to them as villagers.<|18.84|><|19.90|> So, something interesting<|22.00|><|22.00|> when a child to the former NU leader<|25.28|><|25.28|> lives in the house of one of the main leaders, Muhammadiyah.<|29.72|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Pengalaman awal ini adalah warisan daripada pandangan luas sang ayah yang ternyata telah membentuk diri Gusdur.<|9.78|><|10.46|> Rumah Pak Junaidi terletak di Kauman, kawasan penempatan Muslim Santri dalam Yogyakarta, hampir dengan Istana Sultan dan tempat kelahiran Muhammadiyah.<|24.90|><|26.48|> Pendidikan Pesantren<|28.46|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> This initial experience is a legacy of the vast view of the father who turned out to have formed Gusdur.<|9.78|><|9.78|> Pak Junaidi's house is located in Kauman, a Muslim sanctuary in Yogyakarta,<|18.50|><|18.50|> close to the Sultan's Palace and the birthplace of Muhammadiyah.<|24.86|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Bila diperpastikan Gus Dur mendapat pendidikan menyeluruh, beliau diatur untuk mengunjungi pesantren Al-Munawir di Kerapiak, terletak di pinggir Yogyakarta, tiga kali seminggu untuk belajar bahasa Arab daripada Kiai Haji Ali Maksum.<|19.50|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> After the Guz Dur got a comprehensive education, he was arranged to visit the Al Munawir Monastery in Kerapiak, located on the side of Yogyakarta, three times a week to learn Arabic from Kiai Haji Ali Maqsyum.<|19.52|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Itos kesetaraannya.<|1.36|><|3.04|> Beliau tidak memberi sebarang layanan istimewa kepada anak-anak Kiai terkenal yang diserahkan ke bawah jagaannya, malah sebaliknya.<|12.36|><|12.36|> Pada masa yang sama, beliau sendiri gemar bergaul dengan para pelajarnya dan mempunyai tabiat melawat penempatan mereka pada waktu makan untuk melihat masakan mereka.<|26.56|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> adalah desa tempat bercambah rumah pelacuran dan kedai arak<|4.98|><|4.98|> seiring kemakmuran yang dijana oleh perusahaan gula di sana.<|9.92|><|11.02|> Namun beliau berkeras.<|12.90|><|13.88|> Padanya pesantren sepatutnya memainkan peranan<|17.32|><|17.32|> mengubah masyarakat sekelilingnya<|19.82|><|19.82|> dan meningkatkan kesolehan kalangan yang sebelum itu<|23.80|><|23.80|> merasa asing dengan Islam.<|25.84|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> adalah desa tempat bercambah rumah pelacuran dan kedai arak seiring kemakmuran yang dijana oleh perusahaan gula di sana.<|9.92|><|11.00|> Namun beliau berkeras.<|12.90|><|13.88|> Padanya pesantren sepatutnya memainkan peranan, mengubah masyarakat sekelilingnya<|19.80|><|19.80|> dan meningkatkan kesolehan kalangan yang sebelum itu merasa asing dengan Islam.<|25.84|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> makanan mereka tanpa<|1.80|><|1.80|> dipelawa.<|2.38|><|3.78|> Beliau juga mempunyai banyak kawan<|6.16|><|6.16|> bercampur bebas<|8.10|><|8.10|> dengan para pemimpin Muhammadiyah,<|9.96|><|11.18|> pegawai kerajaan<|12.18|><|12.18|> dan kerabat Kesultanan<|14.02|><|14.02|> Yogyakarta.<|14.80|><|16.30|> Sewaktu di Jakarta,<|17.48|><|18.02|> bahasa Arab Gusdur umumnya<|19.96|><|19.96|> pasif.<|20.54|><|21.96|> Bagaimanapun, beliau telah<|23.70|><|23.70|> mampu bercakap dalam bahasa Inggeris<|26.00|><|26.00|> yang baik dan mampu<|27.74|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Di Yogyakarta, beliau semakin lahap membaca. Menjelang pertengahan 1950-an, ciri Yogyakarta sebagai sebuah kota universiti telah jelas.<|12.54|><|13.72|> Maka bagi ulat buku seperti Kusdur, kedai-kedai buku terpakai di kota itu menjadi pusat kunjungan yang memuaskan.<|23.84|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> In Yogyakarta, he was getting more and more literate.<|3.94|><|4.88|> Before the mid-1950s, the characteristics of Yogyakarta as a university city were clear.<|12.52|><|13.40|> So for booksellers like Kusdur, bookstores in the city became a satisfying center of visit.<|23.50|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Gus Dur melanjutkan pengajian dengan belajar sepenuh masa di pesantren Tegal Rejo, Magelang<|9.76|><|9.76|> Sejam perjalanan ke utara Yogyakarta dan tinggal di sana sehingga pertengahan 1959<|17.72|><|19.18|> Kiai yang bertanggungjawab atas pengajian beliau di sana ialah Kiai Khodori, seorang lagi Kiai pemuka NU<|28.44|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> In 1957, Gusdur continued his studies by studying for a full time at the Tegalrejo Monastery, Magelang, an hour's journey to the north of Yogyakarta and stayed there until mid-1959.<|18.02|><|19.02|> The KIAI responsible for his studies there was KIAI Khodori, another NU face KIAI.<|28.02|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Seyang sama, Gus Dur belajar sambilan di pesantren di Naniar, di Jombang, di bawah datuk dari sebelah ibunya, Kiai Bisri Sansuri.<|10.40|><|11.44|> Reputasi Gus Dur sebagai pelajar berbakat terserlah apabila beliau mengambil masa hanya dua tahun untuk menyempurnakan pengajian di bawah Kiai Khodori di pesantren Tegal Rejo.<|26.80|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> In the same way, Gusdur studied at the Naniar University,<|5.02|><|5.02|> in Jombang, under the father of his mother, Kiai Bisri Shansuri.<|11.02|><|11.02|> Gusdur's reputation as a talented student was ruined when he took only two years to complete his studies under Kiai Khodori at the Tegalrejo University.<|27.02|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> perlukan masa empat tahun.<|2.04|><|3.18|> Padahal, beliau banyak meluangkan masa di luar kelas membaca buku-buku barat.<|9.80|><|10.52|> Pada tahun 1959, beliau berpindah ke Jombang sepenuh masa dan belajar<|17.88|><|17.88|> hingga tahun 1963 di pesantren Tambak Beras di bawah Kiai Wahab Hasbullah<|25.88|><|25.88|> selain terus berguru dengan Kiai Bisri Shansuri.<|29.60|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> needed four years.<|2.02|><|2.02|> Even though,<|4.02|><|4.02|> he spent a lot of time<|6.02|><|6.02|> in the outside class<|8.02|><|8.02|> reading Western books.<|10.02|><|10.02|> In 1959,<|14.02|><|14.02|> he moved to Jombang<|16.02|><|16.02|> for a full time and studied<|18.02|><|18.02|> until 1963,<|21.02|><|21.02|> in the rice field training center<|23.02|><|23.02|> under the KIAI Wahab Hasbullah,<|26.02|><|26.02|> besides continuing to teach<|28.02|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Dalam tahun pertama di Tambak Beras, beliau telah digalakkan untuk mula mengajar.<|6.96|><|7.84|> Lalu Gus Dur mula mengajar di madrasah modern yang dibangunkan dalam kawasan pesantren dan menjadi ketua guru di sana.<|18.36|><|19.40|> Sepanjang tempoh ini, beliau terus berulang alik ke Kerapiak dan di sana beliau tinggal di rumah Kiai Ali Maksum.<|28.62|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> In the first year of the rice harvest, he was encouraged to start teaching.<|7.02|><|7.02|> Then Gus Dur started teaching at a modern madrasah that was built in the pesantren area and became the head teacher there.<|19.02|><|19.02|> Throughout this time, he continued to go to Kerapiak and there he lived at the house of Kiai Ali Maksyum.<|29.02|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Dalam tempoh ini, dari penghujung 1950-an hingga 1963, pengajian Islam dan sastra Arab klasik secara rasmi Gus Dur menjadi lebih kukuh.<|13.08|><|14.04|> Dalam lingkungan pesantren, beliau dianggap sebagai pelajar istimewa.<|19.24|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> In this time, from the end of the 1950s to 1963,<|6.10|><|7.28|> the Islamic and classical Arabic studies in the official Gusdur became more solid.<|13.02|><|13.96|> In the environment of the pesantren, he was considered a special student.<|19.06|><|20.06|> His studies, which depended a lot on memory, did not challenge Gusdur,<|26.72|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> dan tidak berdisiplin dalam pengajian,<|2.86|><|3.66|> beliau mempunyai daya ingatan amat kuat.<|6.62|><|8.02|> Pada masa ini,<|8.90|><|9.28|> beliau menggabungkan pencarian intelektual beliau<|12.18|><|12.18|> dalam pengajian Islam<|13.72|><|13.72|> dengan suatu pendekatan yang amat berlainan<|17.56|><|17.56|> terhadap pengetahuan dan makrifat.<|20.32|><|21.58|> Sejauh itu,<|22.34|><|22.82|> minat beliau telah jauh tertarik ke sisi sofistik<|26.14|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> and not disciplined in his studies, he had a very strong memory.<|6.58|><|6.58|> At this time, he combined his intellectual search in his Islamic studies with a very<|16.86|><|16.86|> different approach to knowledge and makrifat.<|20.42|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> serta telah mula membentuk kebiasaan menziarah kubur dan makam untuk berdoa dan bertafakur, biasanya di tengah malam.<|12.08|><|13.56|> Adakala dua pendekatan pembelajaran itu bertindan.<|17.72|><|18.88|> Di Jombang, misalnya, beliau berjaya menghafal sebuah kitab Nahu Arab Klasik.<|25.48|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> and has begun to form a habit of visiting graves and graves to pray and do tafakkur, usually in the middle of the night.<|12.02|><|13.54|> Sometimes, the two approaches of learning are different.<|17.48|><|18.78|> In Jombang, for example, he managed to memorize a classic Arab book.<|25.28|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> tidak mengandungi sebarang makrifat keagamaan yang menonjol,<|4.26|><|5.22|> bahasa Arab dan hafalan teks Arab amat dititikberatkan<|9.72|><|9.72|> agar pelajar mampu menguasai kitab sedemikian<|14.02|><|14.02|> yang dianggap mempunyai merit keagamaan yang besar.<|18.80|><|20.06|> Sewaktu menetapkan niat untuk menghafal kitab berkenaan,<|23.70|><|25.10|> Gusdur bernazar untuk melakukan ziarah<|28.26|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> does not contain a set of religious beliefs that stand out,<|4.26|><|5.20|> Arabic language and Arabic text memorization are heavily emphasized<|9.48|><|9.48|> so that students can master such books<|13.98|><|13.98|> which are considered to have great religious merit.<|18.62|><|19.26|> When setting the intention to memorize the book of reference,<|23.64|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Dan segera meraih reputasi sebagai pusat pembelajaran.<|5.28|><|6.24|> Kiai Hashim memperkenalkan beberapa perkara baru dalam pengajaran di pesantren.<|11.62|><|12.26|> Pembaharuan yang kemudiannya disalin secara meluas termasuk kelas yang tersusun.<|18.02|><|19.58|> Pembelajaran yang mengikut tingkat-tingkat teratur serta perbincangan kritis dalam kelas.<|26.28|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> and soon gained a reputation as a learning center.<|5.24|><|6.24|> Kiai Hashim introduced several new things in teaching at the school,<|11.42|><|12.22|> innovation that was then widely disseminated, including organized classes,<|18.58|><|19.58|> learning according to regulated levels,<|22.50|><|23.54|> as well as critical discussions in class.<|26.28|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> ke beberapa makam di selatan Jombang.<|3.18|><|4.26|> Diakhiri dengan sebuah makam di kawasan yang terjal<|8.34|><|8.34|> dan tidak banyak penghuni di pantai selatan Jawa.<|12.06|><|13.64|> Beliau berjaya menghafal kitab berkenaan<|16.24|><|16.24|> lalu dimulailah ziarah tersebut menuju ke selatan.<|21.82|><|22.96|> Gus Dur menggunakan jalan belakang<|25.26|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> to several graves in South Jombang.<|3.18|><|4.26|> Finally, with a grave in a remote area<|8.34|><|8.34|> and not many residents on the South Java beach.<|12.04|><|13.64|> He managed to memorize the book of the incident<|16.10|><|16.10|> and then started the visit to the south.<|21.66|><|22.94|> Gusdur used the back road<|25.18|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> dan mahu memberi tumpang.<|2.70|><|3.58|> Perjalanannya ke bahagian pantai dengan berjalan kaki<|6.74|><|6.74|> memakan jarak lebih 100 kilometer dan beberapa hari.<|11.80|><|13.02|> Semua itu di luar batas jasmaninya yang tidak begitu atletik.<|17.96|><|18.88|> Namun, tekad beliau yang kuat membantunya menyempurnakan perjalanan tersebut.<|24.84|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> and wanted to give a ride.<|2.66|><|3.56|> His journey to the beach by foot<|6.72|><|6.72|> took more than 100 kilometers and a few days.<|11.80|><|12.82|> All that outside the boundaries of his jasmine,<|15.24|><|15.96|> which is not very athletic.<|17.82|><|18.84|> But his determination helped him<|22.44|><|22.44|> to complete the journey.<|24.22|><|25.10|> At the beginning of the journey,<|27.50|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> kereta yang melewatinya<|1.86|><|1.86|> terperasan Gus Dur<|3.72|><|3.72|> yang sedang berjalan kaki.<|5.50|><|6.54|> Beliau dengan gembira<|7.70|><|7.70|> menerima pelawaan<|9.38|><|9.38|> untuk menghantarnya kembali<|11.22|><|11.22|> ke jombang.<|12.30|><|15.06|> Wayang gambar,<|16.00|><|16.50|> wayang kulit<|17.28|><|17.28|> dan cerita silat.<|18.96|><|22.00|> Justeru pengajian di pesantren<|23.78|><|23.78|> adalah mudah baginya<|25.40|><|25.40|> dan kerana beliau<|27.16|><|27.16|> tidak pernah perlu berusaha kuat<|29.62|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> kereta yang melewatinya<|1.86|><|1.86|> terperasan Gus Dur<|3.72|><|3.72|> yang sedang berjalan kaki.<|5.48|><|6.54|> Beliau dengan gembira<|7.70|><|7.70|> menerima pelawaan<|9.38|><|9.38|> untuk menghantarnya kembali<|11.22|><|11.22|> ke Jombang.<|12.30|><|15.06|> Wayang Gambar<|16.00|><|16.00|> Wayang Kulit<|17.28|><|17.28|> dan Cerita Silat<|18.96|><|18.96|> Justru pengajian di pesantren<|23.78|><|23.78|> adalah mudah baginya<|25.40|><|25.40|> dan kerana beliau<|27.16|><|27.16|> tidak pernah perlu berusaha kuat<|29.62|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> menguasai apa saja pelajaran,<|2.30|><|3.42|> Gus Dur mempunyai banyak masa untuk membaca.<|7.06|><|8.66|> Tidak semua pencarian kebudayaannya bersifat keagamaan.<|12.46|><|13.96|> Di Yogyakarta, beliau mula menjadi penuntut wayang gambar yang serius.<|19.44|><|20.56|> Malah, sepanjang tahun,<|22.66|><|22.66|> beliau meluangkan masa hampir setiap hari di panggung wayang.<|28.04|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> In order to master any lesson, Gusdur has a lot of time to read. Not all his cultural research is religious. In Yogyakarta, he began to be a serious photographer.<|20.02|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Tidak seperti dibayangkan untuk seseorang yang mungkin menurut jejak langkah sebahagian pemimpin keagamaan Indonesia yang paling disegani.<|10.04|><|11.00|> Menyedari hal ini, Gus Dur merancang helah yang sebenarnya sangat mudah dihidu orang.<|18.06|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> Unlike what is imagined for someone who may be according to the footsteps of some of the leaders of the Indonesian religion,<|7.44|><|8.24|> the most disillusioned.<|10.06|><|10.98|> Realizing this, Gus Dur designed a trick that is actually very easy to be lived by.<|17.88|><|18.48|> When his friend Sewayang called him from outside the room at Pakiai Junaidi's house,<|25.12|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> mereka telah lewat untuk bertemu dengan Ansor,<|3.38|><|4.26|> iaitu sayap pemuda NU.<|6.48|><|8.14|> Setelah suatu waktu,<|9.44|><|10.04|> Gus Dur semakin mahir tentang budaya wayang gambar.<|13.62|><|14.38|> Tetapi di peringkat awalnya,<|15.94|><|15.94|> beliau menonton apa saja film yang ditayangkan<|20.08|><|20.08|> di Yogyakarta tanpa memilih.<|22.94|><|24.04|> Meski begitu,<|24.92|><|25.56|> hattas waktu berusia remaja<|27.58|><|27.58|> dan sedang dahagakan film baru,<|29.96|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> they had passed to meet with Ansor,<|3.38|><|4.24|> namely the young star of NU.<|6.48|><|8.12|> After a while,<|9.36|><|10.04|> Gus Dur became more knowledgeable about the culture of the cartoon.<|13.34|><|14.30|> But in the early stages,<|15.88|><|15.88|> he watched any film that was shown in Yogyakarta without choosing.<|23.02|><|23.98|> Despite that,<|24.92|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> penghargaan Gus Dur terhadap<|2.54|><|2.54|> film lebih serius<|4.48|><|4.48|> berbanding sebahagian<|6.06|><|6.06|> besarakannya yang sebaya.<|8.58|><|9.76|> Di Yogyakarta juga<|11.06|><|11.06|> beliau mula menaruh<|12.64|><|12.64|> minat terhadap wayang kulit<|14.58|><|14.58|> tradisional Jawa yang<|16.46|><|16.46|> kerap dipersembahkan sekitar<|18.40|><|18.40|> kota itu tetapi jarang<|20.44|><|20.44|> dimainkan di ibu kota.<|22.86|><|23.88|> Di Yogyakarta<|24.84|><|24.84|> dan Magelang<|25.86|><|25.86|> Gus Dur mencari-cari<|28.30|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> Gus Dur's appreciation of the film is more serious than most of his fans.<|8.02|><|9.02|> In Yogyakarta too, he began to draw attention to the traditional Javanese skin<|16.02|><|16.02|> that is often presented around the city but rarely played in the capital.<|23.02|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> dan umumnya berhasil menonton sekali setiap 2-3 minggu walaupun beliau kerap terpaksa menempuh jarak yang jauh.<|11.06|><|11.88|> Seperti remaja lain, Gus Dur juga berminat dengan sesuatu yang boleh dianggap sebagai sastra picisan.<|20.84|><|21.80|> Namun baginya, bahan bacaan sedemikian pun selalu mengandungi unsur berat.<|29.06|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> and generally managed to watch once every two or three weeks<|5.20|><|5.20|> even though he often had to go a long way.<|10.70|><|11.98|> Like other teenagers, Gus Dur also was interested in something that could be considered as a literary work.<|20.64|><|21.98|> However, for him, such a reading material always contained heavy elements.<|28.96|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Beliau berminat dengan cerita silat tentang pahlawan-pahlawan seni silat yang sama ada ditulis oleh penulis Cina Indonesia mahupun yang diterjemah ke dalam bahasa Indonesia dari karya-karya penulis Cina luar negara.<|19.92|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Atau lebih, sukar untuk mengemukakan hujah bagi mempertahankan cerita-cerita silat sebagai sastra serius.<|9.38|><|10.66|> Tetapi agak menarik apabila ketika Gus Dur merenung kembali kegairahannya terhadap cerita itu.<|18.10|><|18.92|> Beliau menjelaskan sejauh mana unsur-unsur falsafah Cina yang meresapi kisah-kisah berkenaan mempengaruhi pemikirannya.<|29.32|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> perlahan-lahan dikembangkan<|2.00|><|2.00|> dan menjelang tahun 1920-an<|4.90|><|4.90|> turut merangkumkan pengajaran<|7.30|><|7.30|> bahasa-bahasa modern<|8.86|><|8.86|> termasuk bahasa Melayu dan Belanda<|12.02|><|12.02|> selain pelajaran matematik dan sains.<|15.24|><|16.98|> Pada masa yang sama,<|18.20|><|18.80|> bintang Kiai Hashim<|20.06|><|20.06|> semakin bersinar sebagai<|22.20|><|22.20|> pembaharu pemikiran<|23.48|><|23.48|> dan pengamalan Islam.<|25.64|><|26.70|> Selepas penubuhan NU,<|28.22|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> slowly developed and in the early 1920s<|4.98|><|4.98|> also summarized the teaching of modern languages,<|9.06|><|9.06|> including Malay and Dutch,<|12.26|><|12.26|> in addition to mathematics and science.<|15.46|><|15.46|> At the same time,<|18.34|><|18.34|> the Hashim star was becoming more and more shining<|21.78|><|21.78|> as a reminder of Islam thinking and practice.<|25.78|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Tema utama yang melatari cerita silat ialah kesetiaan seseorang murid terhadap maha gurunya.<|8.28|><|9.40|> Dalam cerita-cerita berkenaan, selain belajar kemahiran seni silat yang zahir, penuntut silat juga banyak belajar tentang perkembangan batin dan pembentukan watak peribadi daripada maha guru mereka.<|25.80|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> The main theme that sets the story of Silat is the loyalty of a student to his Mahaguru.<|8.14|><|8.64|> In the stories related to him, besides learning the exquisite skills of Silat,<|14.24|><|15.62|> Silat's followers also learn a lot about the development of the mind and the formation of their personal character from their Mahaguru.<|25.40|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Terhadap maha guru dan usaha membuat kebaikan sering diuji tetapi akhirnya diberi ganjaran.<|8.50|><|9.58|> Dari banyak segi dunia cerita silat, walaupun sepenuhnya kecinaan, mirip dengan dunia pesantren.<|18.80|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> to the Guru and efforts to do good are often tested but in the end given a reward.<|8.38|><|8.38|> From many angles of the world of the story of Silat, although completely Chinese, similar<|17.52|><|17.52|> to the world of the Pesantren, where loyalty and respect for a Qiyai, who is also a<|26.94|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Meninggalkan, pembentukan watak pula adalah sebahagian daripada tujuan teras pendidikan.<|7.98|><|8.84|> Sebagai remaja, Gus Dur telah mengembangkan minat mendalam terhadap cerita-cerita berkaitan Perang Dunia Kedua.<|18.52|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Menerusi rancangan gugusan daripada akhbar-akhbar barat, sebahagian yang lain dibacanya dalam majalah dan buku.<|8.50|><|9.70|> Dengan bahan-bahan itu, beliau meneliti dengan penuh minat pertempuran-pertempuran besar dalam Perang Dunia yang baru tamat, serta tokoh-tokoh yang mempengaruhi pertempuran berkenaan.<|25.50|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> dan dari situ mengembangkan minat terhadap politik Amerika.<|5.56|><|7.04|> Beliau menyukai biografi para Presiden Amerika<|10.16|><|10.16|> dan mendapati kisah pergelutan peribadi mereka<|13.96|><|13.96|> sepanjang proses perkembangan diri dan kematangan peribadi<|18.80|><|18.80|> adalah amat menarik.<|21.22|><|22.18|> Presiden Amerika, kegemaran beliau ialah Franklin D. Roosevelt.<|27.56|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> and from there develop an interest in American politics.<|5.44|><|7.02|> He likes the biographies of American presidents<|10.06|><|10.06|> and finds their personal stories throughout the process of self-development and personal development<|18.72|><|18.72|> is very interesting.<|21.18|><|22.18|> The American president, his favorite is Franklin D. Roosevelt.<|27.54|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> mengagumi semangat dan wawasan kemasyarakatan tokoh itu sambil turut menyimpan rasa hormat yang tinggi terhadap Presiden Harry Truman yang serba sederhana.<|13.24|><|15.24|> Pembacaan<|16.40|><|16.40|> Ketika berpindah-pindah dari Yogyakarta ke Magelang dan seterusnya ke Jombang selain ketika beranjak dari zaman kanak-kanak ke zaman belia,<|29.14|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Gusdur mula masuk lebih jauh ke dalam dua ruang pembacaan yang menambat perhatiannya sejauh itu.<|8.80|><|10.10|> Pemikiran kemasyarakatan Eropah dan novel-novel agung Inggeris, Perancis dan Rusia.<|16.80|><|18.22|> Di Magelang, beliau mula membaca tulisan para juru teori terkemuka Eropah.<|24.08|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> Gusdur began to enter more deeply into the two reading rooms that attracted his attention as far as that.<|8.78|><|10.06|> The thoughts of the European society and the great English, French and Russian novels.<|16.80|><|17.24|> In Magelang, he began to read the writings of the most prominent European theorists.<|24.04|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> serta kerap juga dalam bahasa Perancis,<|2.64|><|3.56|> selain dalam bahasa Belanda dan Jerman.<|6.34|><|7.40|> Beliau membaca apa saja yang mampu dicapai tangannya.<|12.08|><|12.98|> Adakala buku dari perpustakaan ayahnya di Jakarta<|17.04|><|17.04|> dan ada pula buku yang diberikan sahabat keluarga mereka<|21.90|><|21.90|> yang cukup tahu tentang selera membacanya.<|25.44|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> and often in French,<|2.38|><|3.20|> as well as in Dutch and German.<|6.34|><|6.66|> He read anything that could be reached by hand.<|12.02|><|12.96|> Sometimes books from his father's library in Jakarta,<|17.02|><|17.82|> and there are also books given by his family,<|21.40|><|22.04|> which are well known about his taste in reading.<|25.24|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> buku menarik dalam kedai-kedai buku di Yogyakarta yang membekalkan buku untuk para pelajar Universitas Gajah Mada.<|10.64|><|11.92|> Di usia remaja, beliau mula membaca karya-karya Plato dan Aristotle, dua pemikir penting bagi sarjana Islam abad pertengahan.<|24.04|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> interesting books in bookstores in Yogyakarta that provided books for the students of Gajah Mada University.<|11.02|><|11.02|> At the age of teenagers, he began to read Plato and Aristotle's works, two important thinkers for the middle-age Islamic scholars.<|24.02|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Marx dan What is to be done Lenin yang boleh didapati di Indonesia pada zaman kebangkitan Partai Komunis Indonesia itu.<|10.36|><|11.24|> Antara yang menarik perhatian Gus Dur ialah gagasan penglibatan kemasyarakatan secara radikal yang dikemukakan dalam Infantile Communism Lenin dan Little Red Book Mao.<|26.56|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> Marx and What is to be done Lenin<|3.38|><|3.38|> yang boleh didapati di Indonesia<|5.94|><|5.94|> pada zaman kebangkitan Partai Komunis Indonesia itu.<|10.34|><|11.50|> Antara yang menarik perhatian Gus Dur<|13.60|><|13.60|> ialah gagasan penglibatan kemasyarakatan<|17.20|><|17.20|> secara radikal yang dikemukakan<|20.26|><|20.26|> dalam Invental Kommunism Lenin<|23.94|><|23.94|> dan Little Red Book Mao.<|26.56|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Rais Akbar.<|1.12|><|2.18|> Secara hurfiah bermaksud<|4.22|><|4.22|> Ketua Agung<|5.36|><|5.36|> iaitu Ketua Dewan Penasihat Agama<|8.56|><|8.56|> pertubuhan itu.<|9.78|><|11.38|> Setelah kematiannya<|12.66|><|12.66|> gelaran itu tidak lagi<|14.62|><|14.62|> digunakan. Para penggantinya<|16.80|><|16.80|> hanya dikenali sebagai<|18.06|><|18.06|> Rais Am atau<|20.26|><|20.26|> Ketua Umum.<|21.44|><|22.50|> Kiai Hashim juga<|23.74|><|23.74|> diberi gelaran yang langka<|26.00|><|26.00|> iaitu Adratus Sheikh<|28.26|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> the name of the leader of the tribe.<|2.02|><|2.02|> In terms of the alphabet, it means the leader of the tribe,<|6.02|><|6.02|> namely the leader of the religious advisory committee of the tribe.<|11.02|><|11.02|> After his death, the title was no longer used.<|16.02|><|16.02|> The substitutes were only known as the leader of the tribe or the general leader.<|22.02|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Topik yang paling menarik untuk diteliti ialah sifat manusia. Bukannya politik atau falsafah yang dikaji secara abstrak. Sepanjang hayatnya beliau berusaha memahami kerencaman tabi'i manusia.<|18.58|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> the most interesting topic to study is the human nature,<|5.66|><|5.66|> not politics or falsehoods that are studied in an abstract way.<|11.70|><|11.70|> Throughout his life, he tried to understand the nature of human nature.<|18.50|><|18.50|> Following the stories of skinned dragons, he learned to appreciate the value of attitude.<|26.78|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> karya agung novelis Eropah,<|2.08|><|2.84|> beliau belajar menghargai nilai kerencaman<|5.84|><|5.84|> dan ruang kelabu yang membentuk sifat manusia.<|10.92|><|11.92|> Cinta Gus Dur terhadap kemanusiaan dipupuk<|15.62|><|15.62|> menerusi pembacaan ke atas sastra klasik<|19.04|><|19.04|> disertai juga oleh kegairahannya terhadap film.<|23.96|><|25.36|> Begitulah kecintaannya terhadap sastra<|28.24|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> the great work of European novelist, he learned to appreciate the value of the<|5.62|><|5.62|> depth and the space of the cloud that forms the human nature.<|11.22|><|11.22|> Gus Dur's love for humanity is instilled through reading classical literature,<|19.22|><|19.22|> as well as his passion for film.<|24.42|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Dengan daya ingatannya yang kuat, beliau terus membaca selama berada di pesantren.<|8.02|><|9.36|> Di sana, beliau merasa mudah untuk membaca.<|12.44|><|13.44|> Ada kalanya, beliau membaca beberapa buku dalam masa satu malam<|18.42|><|18.42|> dan semua kegiatan itu tidak begitu mengganggu pengajian rasmi yang sedang beliau ikuti.<|26.02|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> With his strong memory, he continued to read while on the train.<|8.02|><|8.02|> There, he felt easy to read.<|12.02|><|12.02|> Sometimes, he read several books in one night and all the activities did not bother the official study that he was following.<|27.02|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Di luar pesantren, banyak orang lebih mengenang beliau sebagai pejuang kebangsaan dan pengkritik kuat penjajahan Belanda<|10.50|><|11.64|> Datuk Gusdur dari sebelah ibu, Kiai Haji Bisri Shansuri juga giat dalam gerakan perjuangan kebangsaan walaupun kurang dikenali di kalangan masyarakat sekular bandar<|25.22|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> Outside of the trend, many people remember him as a nationalist and critic of the Dutch colonial power.<|10.02|><|10.02|> Dato' Gus Dur from the mother side, Kiai Haji Bisri Shansuri, also participated in the movement of nationalist struggle,<|20.02|><|20.02|> although not well known among the secular community of the city.<|25.02|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Sememangnya Gus Dur lahir pada hari keempat bulan kelapan tapi bukan kalender Masihi.<|7.80|><|9.42|> Beliau sebaliknya dilahirkan pada bulan kelapan kalender Hijri iaitu bulan Syaban.<|15.68|><|17.42|> Hari keempat Syaban pada tahun 1940 sebenarnya jatuh pada 7 September.<|23.68|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> Indeed, Gusdur was born on the fourth day of the eighth month, but not the calendar of Masyih.<|8.02|><|8.02|> He was, on the contrary, born on the eighth month of Hijri, the month of Sha'ban.<|16.02|><|16.02|> The fourth day of Sha'ban in 1940 actually fell on September 7.<|24.02|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> di pantai utara Jawa Tengah<|2.38|><|2.38|> yang memiliki banyak pesantren<|5.02|><|5.02|> ekoran menerima Islam lebih awal<|8.16|><|8.16|> daripada kawasan tengah Pulau Jawa<|10.94|><|10.94|> yang dipengaruhi Hindu-Buddha.<|13.34|><|14.62|> Selain Kiai Hashim,<|15.86|><|16.40|> Kiai Bisri juga dianggap<|18.60|><|18.60|> salah seorang tokoh utama dalam penubuhan NU.<|21.94|><|23.74|> Pada tahun 1917,<|25.02|><|25.96|> beliau memperkenalkan kelas pelajar wanita pertama<|29.20|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> in the Central Java North Coast, which has many of the early descendants of Islam from the Central Java region influenced by Hindu-Buddha.<|14.02|><|14.02|> In addition to Kiai Hashim, Kiai Bisri was also considered one of the main figures in the NU establishment.<|23.02|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Bahagian 3<|1.92|><|1.92|> Islam dan Kemodenan<|6.34|><|6.34|> 5. Gusdur dan Islam Liberal<|13.36|><|13.36|> Kembara Menuju Liberalisme<|17.64|><|17.64|> Ketika meninggalkan jombang untuk belajar di luar negeri,<|23.64|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Ketika kemudiannya, Gusdur dan Nurholish mengembangkan pemikiran mereka dalam jalur yang hampir sama.<|8.10|><|9.20|> Kedua-dua mereka dikenali sebagai pendukung peneraju liberalisme Islam Indonesia.<|14.18|><|15.70|> Pemahaman tentang kehidupan dan pemikiran Nurholish akan sangat membantu kita memahami Gusdur.<|22.82|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> Later, Gusdur and Nurholish developed their ideas in a similar path.<|8.02|><|9.02|> Both of them were known as supporters of the liberalism of Islamic liberalism in Indonesia.<|14.02|><|15.02|> Understanding about Nurholish's life and thoughts will help us understand Gusdur.<|23.02|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> bersahabat baik dan mempunyai pertalian kekeluargaan<|3.96|><|3.96|> menerusi perkahwinan.<|5.40|><|6.50|> Abdul Majid bukan sahaja sahabat Wahid Hashim,<|9.38|><|10.24|> tetapi beliau juga pernah menjadi murid<|12.52|><|12.52|> Kiai Hashim Asya'ari di pesantren Tebuirang.<|15.56|><|16.90|> Sebagai lulusan pesantren,<|18.56|><|18.56|> Abdul Majid latar belakangnya tradisionalis<|21.56|><|22.12|> walaupun tidak pernah menjadi anggota NU secara rasmi.<|26.76|><|27.94|> Sebagai seorang petani bercaya,<|29.88|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> He was a good friend and had a family connection through marriage.<|5.36|><|6.50|> Abdul Majid was not only a friend of Wahid Hashim, but he also was a student of Kiai Hashim Asya'ari at Pesantren Tebuirang.<|15.58|><|16.80|> As a graduate of Pesantren, Abdul Majid was traditionally, even though he had never been a member of NU, officially.<|26.64|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> beliau menggunakan hartanya untuk mengasaskan sebuah madrasah kecil yang tradisionalis<|7.14|><|7.14|> tetapi dipengaruhi gagasan modernis.<|9.62|><|11.14|> Sebagai tanda hormat Abdul Majid terhadap Wahid Hashim,<|14.42|><|15.02|> beliau kekal dalam masyumi walaupun setelah NU berpisah untuk menubuhkan parti sendiri pada tahun 1952.<|24.04|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> he used his wealth to establish a small traditionalist madrasah,<|7.14|><|7.38|> but influenced by modernist ideas.<|9.62|><|10.50|> As a sign of respect for Abdul Majid and Wahid Hashim,<|14.42|><|15.00|> he remained in Mashumi,<|16.52|><|17.24|> even after NU separated to form his own party in 1952.<|24.06|><|24.86|> According to him, he did so because he believed<|28.84|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> yang dimahukan Wahid Hashim.<|1.70|><|2.84|> Beliau tahu Wahid Hashim kecewa<|5.12|><|5.12|> dengan putusnya hubungan antara<|7.20|><|7.20|> modernis dan tradisionalis.<|9.68|><|10.78|> Keputusan Abdul Majid untuk menyokong Masyumi<|13.32|><|13.32|> mengundang derita dan sengsara kepada beliau.<|16.74|><|17.88|> Beliau selalu pulang dari sawah padinya di Jombang<|20.76|><|20.76|> dengan mata dibasahi air mata<|24.26|><|24.26|> lantaran tuduhan-tuduhan yang dilemparkan terhadap beliau<|27.86|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> Wahid Hashim. He knew that Wahid Hashim was disappointed with the break-up of the relationship between modernists and traditionalists.<|10.02|><|10.02|> Abdul Majid's decision to support Masyumi brought suffering and suffering to him. He always came home from his paddy fields in Jombang with his eyes wet with tears<|24.02|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> yang menguasai masyumi dan juga tradisionalis yang mempersoalkan mengapa beliau tidak mahu menjadi anggota NU.<|8.86|><|10.38|> Semua itu tidak menghalang Abdul Majid daripada terus berpegang dengan tujuan yang difahaminya sebagai wawasan Wahid Hashim,<|20.08|><|20.58|> iaitu untuk menyatukan tradisionalisme dan modernisme.<|25.22|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> who ruled the Masyumi and also the traditionalists who questioned why he did not want to be a member of NU.<|8.86|><|9.58|> All of this did not prevent Abdul Majid from continuing to hold on to the purpose that he understood as Wahid Hashim's vision,<|20.08|><|20.56|> namely to unite traditionalism and modernism.<|25.26|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> kepada anaknya Nur Khalish<|1.70|><|1.70|> pendidikan yang menggabungkan<|3.90|><|3.90|> unsur-unsur terbaik<|5.44|><|5.44|> daripada kedua-dua aliran itu.<|8.02|><|9.54|> Setelah belajar di medrasah ayahnya,<|11.78|><|12.30|> Nur Khalish dihantar menyambung<|14.04|><|14.04|> pengajian di pesantren Modern Gontor<|16.28|><|16.28|> di Ponorogo, Jawa Timur.<|18.46|><|19.58|> Pesantren Modern Gontor<|21.10|><|21.10|> ditubuhkan dengan matlamat<|23.48|><|23.48|> memodernkan pendidikan pesantren<|25.54|><|25.54|> dan tidak berpihak kepada Muhammadiyah<|28.26|><|28.26|> mahupun NU.<|29.96|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> to his son Nurkholish<|1.70|><|1.70|> education that combines<|3.74|><|3.74|> the best elements<|5.36|><|5.36|> of both streams.<|7.60|><|8.88|> After studying<|10.42|><|10.42|> at his father's madrasah,<|11.80|><|12.30|> Nurkholish was sent to<|13.64|><|13.64|> continue studying in the Modern Gontor<|16.30|><|16.30|> Pesantren in Ponorogo,<|17.38|><|17.78|> East Java.<|18.28|><|19.52|> The Modern Gontor Pesantren<|21.08|><|21.08|> was established with the purpose<|23.42|><|23.42|> of modernizing the Pesantren education<|25.54|><|25.54|> and not being biased to Muhammadiyah<|28.24|><|28.24|> or NU.<|29.96|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Gontor menjadi terkenal kerana memberi penekanan terhadap pihawaian akademik dan kesarjanaan yang tinggi<|8.50|><|8.50|> seperti yang tercermin pada peraturan tetap di pesantren itu yang menetapkan bahawa pelajar hanya boleh berbual dalam bahasa Inggeris atau Arab<|19.30|><|19.30|> tidak dalam bahasa Indonesia atau Jawa<|22.78|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> Gontor became famous because of the emphasis on academic literacy and high literacy, as shown in the rules set by the Constitution that stipulates that students can only speak English or Arabic, not in Indonesian or Javanese.<|22.78|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> kedua-dua dunia Islam tradisional<|2.16|><|2.16|> dan masyarakat barat modern.<|4.20|><|5.60|> Banyak lulusan gontor yang meninggalkan tanda<|8.76|><|8.76|> dalam masyarakat Indonesia<|10.38|><|10.38|> namun barangkali tiada yang lebih berjaya<|14.16|><|14.16|> daripada Nurholish Majid.<|15.64|><|16.66|> Nurholish dan Gusdur hanya mula berkenalan<|19.22|><|19.22|> ketika Nurholish melawat Timur Tengah<|21.62|><|21.62|> pada tahun 1969<|23.76|><|23.76|> selepas satu lawatan yang ditaja<|26.86|><|26.86|> oleh Jabatan Negara Amerika Syarikat.<|29.02|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> the two traditional Islamic worlds and the modern Western society.<|4.18|><|5.06|> Many Gontor graduates left a mark in the Indonesian society,<|10.38|><|11.02|> but perhaps none of them were more successful than Nurholish Majid.<|15.64|><|16.62|> Nurholish and Gusdur only began to get to know each other when Nurholish visited the Middle East in 1969,<|23.76|><|25.02|> after a visit that was awarded by the US State Department.<|28.46|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Beliau terpilih untuk terlibat dalam lawatan ke Amerika sebagai sebahagian daripada rencana kerajaan Amerika Syarikat untuk menggalakkan anak muda Muslim mengambil sikap lebih terbuka terhadap Barat, khususnya Amerika.<|15.92|><|16.82|> Dalam kes Nurkholish, rencana itu mencapai kejayaan besar kerana sejak lawatan berkenaan, beliau jatuh cinta terhadap negara itu.<|27.44|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> He was chosen to be involved in the visit to America as part of the US government's plan to encourage Muslim youth to take a more open attitude towards the West, especially America.<|15.94|><|16.80|> In the Nurkholish case, the plan achieved great success because since the visit, he fell in love with the country.<|27.10|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> yang penuh tolansur.<|1.36|><|2.40|> Ketiga, beliau dipengaruhi oleh kebudayaan masyarakat modern Indonesia<|7.16|><|7.16|> yang condong ke arah pluralisme,<|9.98|><|10.74|> iaitu kepelbagaian dan kesetaraan.<|13.98|><|15.34|> Akhir sekali, beliau amat dipengaruhi pembacaan<|18.70|><|18.70|> dan kajian-kajian yang menerusinya<|21.78|><|21.78|> beliau cuba gabungkan pemikiran Barat dengan Islam.<|25.26|><|25.96|> Bukan hanya Gus Dur yang berusaha ke arah itu,<|29.36|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> which is full of contradictions.<|2.02|><|2.02|> Third, he was influenced by the culture of the modern Indonesian society<|7.42|><|7.42|> which is directed towards pluralism,<|10.42|><|10.42|> namely diversity and equality.<|14.42|><|14.42|> Finally, he was greatly influenced by the reading and research<|20.62|><|20.62|> that he followed to try to combine Western thinking with Islam.<|25.62|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Indonesia, Nurholish mengambil peluang untuk singgah di Timur Tengah.<|4.64|><|5.64|> Tidak seperti banyak rakannya dari Jombang, beliau belum pernah berpeluang melawat dunia Arab walaupun telah fasih berbahasa Arab.<|14.10|><|15.06|> Beliau melawat Mesir, Arab Saudi dan Syria serta kemudian membuat keputusan untuk menyeberang dari Damsyik ke Baghdad.<|24.22|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> Indonesia norholish took the opportunity to travel to the Middle East unlike many of his friends<|7.34|><|7.34|> from Jombang he had never had the opportunity to visit the Arab world even though he was a<|13.10|><|13.10|> Farsi with Arabic language he visited Egypt Saudi Arabia and Syria and then made the decision<|21.74|><|21.74|> to cross from damsik to Baghdad his father has often mentioned to him the name of the son of Wahid<|29.54|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> bernama Abdul Rahman dan menyarankan agar peluang itu<|3.82|><|3.82|> digunakan untuk melawatnya di Baghdad.<|6.38|><|7.66|> Nur Khalish mengambil tindakan yang amat membingungkan<|10.88|><|10.88|> pegawai-pegawai kedutaan apabila beliau menumpang<|14.12|><|14.12|> satu kafilah padang pasir yang menuju ke Baghdad<|17.40|><|17.40|> sedangkan beliau tidak kesuntukan dana.<|20.26|><|21.98|> Dalam tahun 1960-an, mereka yang kesempitan wang<|25.74|><|25.74|> untuk ke Baghdad dari Damsyik akan mengambil langkah<|29.20|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> named Abdul Rahman and suggested that the opportunity be used to visit him in Baghdad.<|6.38|><|7.38|> Nurholish took a very confusing move by the members of the cabinet when he accompanied a group of people from Pasir who headed to Baghdad,<|17.40|><|17.94|> while he was not in a position to pay the money.<|20.22|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> menumpang kafilah Badui dengan menaiki sejenis jentera bergerabak.<|5.08|><|6.18|> Pemandu traktor pertanian yang menarik serangkaian gerabak merentasi padang pasir<|11.54|><|11.54|> merupakan seorang Badui yang bergantung pada pengetahuannya tentang kawasan yang dilalui<|18.16|><|18.16|> untuk menempuh sebahagian laluan tidak bertanda yang dipenuhi sampah sarap.<|24.00|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> accompanied the Badui tribe by riding a type of mountain bike.<|5.02|><|5.02|> The farmer who drove the mountain bike to the beach was a Badui who relied on his knowledge of the area he passed through to cross an unmarked section filled with garbage.<|24.02|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> penyambut yang diketuai oleh Gus Dur.<|2.90|><|4.20|> Pertemuan pertama itu yang ditunggu-tunggu oleh kedua-dua mereka adalah permulaan satu persahabatan panjang.<|12.36|><|13.92|> Pada peringkat itu pun, nama Nurholish telah harum di kalangan cendekiawan muda Indonesia.<|19.32|><|20.50|> Beliau adalah pengurusi Himpunan Mahasiswa Indonesia, HMI, yang umumnya modernis,<|27.46|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> IAIN dan Perlatar Belakang Pesantren. Nur Khalish memegang jawatan pengurusi HMI selama tiga penggal, dengan penggal pertama sewaktu masih belajar di IAIN Syarif Hidayatullah di Ciputat, Jakarta Selatan. Pulang dari lawatan ke Timur Tengah, beliau dijebak kontroversi.<|23.30|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> IAIN and the back of the train. Nurholish held the position of HMI for three weeks, with the first week when he was still studying at IAIN Syarif Hidayatullah in Ciputat, South Jakarta.<|19.02|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Nassir, pemimpin masyumi yang berpengaruh dari zaman 1950-an. Malah Nurholish sering digelar sebagai Nassir muda dan dianggap sebagai murid oleh Nassir sendiri.<|14.38|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> Nasir, a popular leader who was influential from the 1950s.<|6.02|><|6.02|> In fact, Nur Kholish was often known as the young Nasir and was considered a student by Nasir himself.<|15.02|><|15.02|> In almost a blink of an eye, he changed from being a beggar to being controversial when his former supporters<|26.02|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Gerakan Pembaharuan Pemikiran Islam<|5.42|><|7.10|> Punca Nur Khalish secara tiba-tiba terjebak dalam kontroversi ialah syarahan yang disampaikannya dalam perhimpunan akhir Ramadan para mahasiswa di Jakarta pada Januari 1970.<|20.80|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> and mistakes.<|1.02|><|1.02|> The New Movement of Islamic Thought<|7.02|><|7.02|> The source of Nurkholish suddenly caught up in the controversy was the statement he delivered<|15.02|><|15.02|> in the last Ramadan meeting of students in Jakarta in January 1970.<|22.02|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> sebuah kertas kerja yang disediakannya dengan cermat.<|3.80|><|4.92|> Dalam pembentangannya, beliau menyeru para cendekiawan muda untuk mengambil langkah lebih berani dan berisiko.<|13.04|><|13.76|> Beliau menegaskan bahawa banyak cendekiawan muda Indonesia merasa jelak dengan kegairahan terhadap parti politik yang begitu jelas di kalangan modernis generasi masyumi.<|26.94|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> a paper that was prepared with ink.<|3.76|><|4.86|> In his interview,<|5.84|><|6.92|> he urged young candidates to take bolder and more risky steps.<|12.92|><|13.76|> He stressed that many young candidates in Indonesia<|18.94|><|18.94|> feel wronged by the attitude towards the political party<|22.94|><|22.94|> that is so clear among the modernist generation.<|26.42|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Udah mudi Muslim sebenarnya mahukan Islam, bukan politik Islam.<|5.04|><|6.38|> Beliau menghujahkan bahawa masyarakat Muslim di Indonesia, khususnya para pemimpin intelek, berada di persimpangan.<|14.78|><|15.86|> Kebekuan dan kemerosotan intelek akan berlarutan jika keutamaan terus diberikan kepada penyatuan umat.<|23.50|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> The Muslim youth actually want Islam, not Islamic politics.<|5.02|><|6.02|> He pointed out that the Muslim community in Indonesia, especially intellectual leaders, is in a dilemma.<|15.02|><|16.02|> Intellectual poverty and poverty will be disrupted if the priority is given to the unity of the people.<|24.02|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> bagi menyebarkan gagasan baru dan merangsang pemikiran yang segar dalam masyarakat Islam.<|7.56|><|8.20|> Nurkholish bertanya, jika pertubuhan-pertubuhan Islam adalah wahana kepada gagasan-gagasan Islam,<|16.70|><|17.36|> mengapa orang ramai tidak tertarik kepada pertubuhan Islam?<|21.84|><|22.82|> Kujah beliau sebabnya jelas.<|25.08|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> to spread new ideas and promote fresh thinking in the Muslim community.<|7.56|><|8.68|> Nurkhalish asks, if Islamic institutions are a threat to Islamic ideas,<|16.66|><|17.34|> why are people not interested in Islamic institutions?<|21.72|><|22.10|> His answer is clear.<|24.84|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Sekembalinya ke Indonesia, beliau menyertai sekumpulan kecil pemikir muda yang juga sedang berkelut untuk menyegarkan pemikiran Islam.<|9.42|><|10.88|> Bagi memahami sepenuhnya pengembaraannya ke arah liberalisme, penting untuk memahami sedikit sebanyak dunia yang didiami Gus Dur.<|19.60|><|21.54|> Dunia yang mempersonakan<|23.64|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> Sekembalinya ke Indonesia, beliau menyertai sekumpulan kecil pemikir muda yang juga sedang berkelut untuk menyegarkan pemikiran Islam.<|9.42|><|10.02|> Bagi memahami sepenuhnya pengembaraannya ke arah liberalisme, penting untuk memahami sedikit sebanyak dunia yang didiami Gusdur.<|19.64|><|21.68|> Dunia yang mempersonakan<|23.64|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.66|> seperti yang mereka mampu lakukan dahulu<|3.36|><|3.36|> kerana pertama, sifat pemikiran yang ditampilkan<|8.02|><|8.02|> dan disebarkan dengan giat oleh pertubuhan-pertubuhan berkenaan<|12.40|><|12.40|> telah hampir basi.<|14.04|><|15.04|> Kedua, kerana parti-parti Islam dan pemimpin mereka<|19.94|><|19.94|> telah hilang kredibiliti di mata orang ramai.<|22.96|><|24.30|> Bagi menyimpulkan apa yang dirasakannya<|26.68|><|26.68|> sebagai perasaan orang Islam kebanyakan,<|29.24|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> as they were able to do before, because, first, the way of thinking that was displayed and<|8.90|><|8.90|> spread with the help of the related bodies was almost complete.<|13.94|><|13.94|> Second, because the parties of Islam and their leaders have lost credibility in the eyes<|22.26|><|22.26|> of the masses.<|23.26|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Khawlish menulis,<|0.98|><|1.74|> Jawapan bagi pertanyaan-pertanyaan di atas mungkin boleh ditemui dengan mengemukakan pertanyaan selanjutnya.<|10.28|><|10.90|> Sejauh mana mereka tertarik kepada parti dan pertubuhan Islam?<|15.36|><|16.48|> Jelas bahawa mereka tidak tertarik kepada parti atau pertubuhan Islam, kecuali segelintir.<|23.64|><|25.08|> Maka, sikap mereka boleh dirumuskan kurang lebih sebegini.<|30.00|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Islam Yes, Parti Islam No<|3.72|><|3.72|> Maka, jika parti-parti Islam merupakan wadah gagasan<|9.58|><|9.58|> yang mesti diperjuangkan atas asas Islam<|13.28|><|13.28|> jelas bahawa gagasan-gagasan berkenaan<|16.56|><|16.56|> kini tidak lagi menarik<|18.60|><|18.60|> Dalam ungkapan lain, gagasan-gagasan berkenaan<|22.86|><|22.86|> dan pemikiran Islam kini telah menjadi fosil<|26.56|><|26.56|> dan lapu, tiada dinamika<|29.06|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> Islam yes, party Islam no.<|3.72|><|5.00|> So, if Islamic parties are a container of ideas that must be fought on the basis of Islam,<|13.28|><|13.98|> it is clear that the ideas of the related ideas are no longer interesting.<|18.50|><|19.10|> In other words, the ideas of the related ideas and Islamic thinking have now become fossil and useless.<|27.62|><|28.14|> There is no dynamical.<|29.04|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Lebih daripada itu, parti-parti Islam ini telah gagal untuk membina citra yang positif dan bersimpati. Malah, mereka mempunyai citra yang sama sekali berlawanan. Reputasi sebahagian daripada umat dalam soal korupsi, misalnya, semakin jelas dari waktu ke waktu.<|24.02|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> Moreover, these Islamic parties have failed to build positive and sympathetic images.<|8.50|><|9.70|> In fact, they have the same opposing image.<|14.62|><|15.76|> The reputation of some of the people in the matter of corruption, for example, is getting clearer from time to time.<|24.04|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> sebagai gerakan pembaruan pemikiran Islam.<|3.00|><|4.14|> Sepanjang tempoh beberapa tahun selepas itu,<|6.74|><|7.36|> Nur Khalish menerbitkan beberapa kertas kerja<|10.46|><|10.46|> yang menjelaskan tema dalam syarahan itu.<|13.68|><|14.58|> Sambil beliau dan sekelompok cendekiawan muda<|17.32|><|17.32|> bertemu secara kerap di Jakarta<|19.48|><|19.48|> untuk membincangkan pemikiran Islam baru.<|22.34|><|23.62|> Walaupun beliau tahu apa yang dilakukannya itu kontroversial,<|27.58|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> as a movement to renew the Islamic thought.<|2.98|><|3.64|> Over the years,<|5.96|><|6.62|> Nur Khalish has published several work papers<|10.40|><|10.40|> that explain the theme in the statement.<|13.36|><|14.28|> While he and a group of young Chendekiawan<|16.82|><|16.82|> often meet in Jakarta<|19.48|><|19.48|> to discuss the new Islamic thought.<|22.28|><|23.12|> Although he knows what he is doing is controversial,<|27.42|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> kegagasannya akan dianggap sebagai<|2.18|><|2.18|> provokatif seperti yang<|4.18|><|4.18|> difahami banyak generasi<|6.20|><|6.20|> modernis yang lebih tua.<|7.92|><|8.96|> Mentor beliau sebelum itu<|10.52|><|10.52|> Muhammad Nasir dengan<|12.08|><|12.08|> marah meluahkan kekecewaan<|14.06|><|14.06|> yang bersangatan<|15.08|><|15.08|> terhadap murid mudanya itu<|17.74|><|17.74|> dan demikian juga halnya<|20.14|><|20.14|> dengan banyak tokoh kanan<|21.80|><|21.80|> dalam lingkungan modernis.<|23.38|><|24.60|> Nurkholish menjadi<|25.74|><|25.74|> seperti satu kurs selebrer<|27.86|><|27.86|> dalam HMI.<|29.16|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> his ideas will be considered provocative,<|2.98|><|3.40|> as is understood by many older modernist generations.<|7.90|><|8.88|> His mentor before that, Muhammad Nasir,<|11.72|><|11.96|> was angry to express his great disappointment<|15.06|><|15.06|> towards his young students<|17.38|><|17.38|> and so was the case with many right-wingers<|21.74|><|21.74|> in the modernist environment.<|23.36|><|24.60|> Nurkholish became like a cause célèbre<|27.70|><|27.70|> in HMI.<|29.16|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Sebahagian menjulangnya sebagai pemikir baru yang muncul untuk memimpin pemikiran Islam di Indonesia ke era baru, manakala sebahagian lain menuduhnya telah berpaling tadah kepada Barat dan juga rejim Suharto.<|16.30|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Ada sokongan terhadap rejim Soeharto dan pengkhianatan terhadap perjuangan modernis.<|5.30|><|6.36|> Nur Khalish bukan jenis orang yang radikal.<|9.14|><|10.82|> Kecaman bekas mentornya diterima dengan perasaan yang amat pedih.<|15.14|><|16.22|> Beberapa tahun kemudiannya, beliau menulis bahawa beliau menyesal kerana tidak berpegang dengan strategi asalnya<|24.04|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> support of the Soeharto regime and betrayal of the modernist struggle.<|6.02|><|6.02|> Nur Khalish is not a radical person.<|10.02|><|10.02|> The anger of his former mentor was received with a very painful feeling.<|16.02|><|16.02|> A few years later, he wrote that he regretted not holding on to his original strategy<|24.02|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Pembaruan secara berevolusi dan bukannya secara bersemuka.<|6.06|><|7.28|> Tidak jelas kalau memang ada kemungkinan untuk menghindari kontroversi pada waktu itu.<|12.44|><|13.04|> Tetapi kertas kerja Nurholish pada tahun 1970 itu adalah peledak yang telah berperanan menuncurkan sebuah gerakan baru.<|22.44|><|endoftext|>