<|startoftranscript|><|en|><|transcribe|><|0.02|> to move innovation in an evolutionary way and not in a superficial way.<|6.02|><|6.02|> It is not clear whether there is a possibility to avoid controversy at that time,<|12.02|><|12.02|> but the paper work of Nurkholish in 1970 was a spark that had the role of launching a new movement.<|22.02|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> asas-asas pemikiran baru berkenaan.<|3.02|><|4.76|> Kelompok Yogyakarta<|6.74|><|6.74|> Ketika Nurkholish sedang merentasi padang pasir Syria<|12.38|><|12.38|> untuk menemui Kusdur,<|13.84|><|14.88|> tanpa diketahui kedua-dua mereka,<|17.00|><|17.62|> sekumpulan kecil anggota HMI<|20.00|><|20.00|> diam-diam bertemu di Yogyakarta<|22.74|><|22.74|> untuk berbincang tentang pembaruan pemikiran Islam.<|26.60|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> to outline the new basic ideas.<|3.02|><|5.02|> The Yogyakarta Group<|7.02|><|9.02|> When Nurkholish was crossing the serial sand to find Khusdur,<|14.02|><|15.02|> without their knowledge, a small group of HMI members<|20.02|><|20.02|> quietly met in Yogyakarta to discuss the renewal of Islamic thought.<|27.02|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> di mana perohanian hampir sama nyata dengan kebendaan.<|4.18|><|5.44|> Pemandu kehidupan bukan saja Tuhan dan kepercayaan tentang akhirat kerana semua Muslim mengimani kedua-duanya.<|13.84|><|14.70|> Dalam dunia pesantren Gusdur, yakni dunia Islam Jawa tradisionalis,<|20.88|><|21.52|> perohanian tidak cuma terbatas kepada kehidupan setelah mati,<|25.06|><|25.62|> ia sebahagian daripada kehidupan di dunia sini dan kini.<|29.96|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> where the spirit is almost the same as the object.<|4.12|><|5.40|> The guide of life is not only God and the belief in the hereafter,<|10.34|><|10.92|> because all Muslims believe in both.<|13.60|><|14.70|> In the world of the Ghusdur trend,<|17.18|><|18.02|> namely the Javanese-Islamic traditionalist world,<|20.86|><|21.50|> the spirit is not only limited to life after death,<|24.96|><|24.96|> it is part of life in this and now.<|29.96|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Ahli Akademik Kanan di IAIN Sunan Kalijaga, Yogyakarta yang memainkan peranan sebagai mentor bagi mahasiswa intelektual progresif di kota itu.<|12.60|><|14.00|> Kumpulan kecil itu sering berkumpul di rumahnya untuk sesi perbincangan dan Mukti Ali menggalakkan kawan-kawan mudanya itu menyatakan pandangan secara bebas tentang apa saja topik yang mereka pilih.<|28.30|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> Mukti Ali, a right-wing academic at IAIN Sunan Kalijaga, Yogyakarta, who played a role as a mentor for progressive intellectual students in the city.<|12.52|><|13.52|> The small group often gathered at his house for discussion sessions and Mukti Ali encouraged his young friends to express their views freely about what topic they chose.<|28.22|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> peneraju dalam kumpulan diskusi itu<|2.00|><|2.00|> ialah Johan Effendi dan Ahmad Wahid.<|4.82|><|5.78|> Johan mempunyai latar madrasah<|7.78|><|7.78|> tradisionalis, telah belajar bahasa Arab<|10.58|><|10.58|> dan mengaji Kitab Kuning di Kalimantan Selatan.<|13.68|><|14.88|> Sebagai mahasiswa di IAIN, beliau sedang<|18.08|><|18.08|> menyiapkan diri untuk suatu kerjaya di<|20.36|><|20.36|> Kementerian Agama. Ahmad Wahid pula bukan<|25.10|><|25.10|> pelajar agama. Beliau belajar di<|28.30|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> The first to join the discussion was Johan Effendi and Ahmad Wahid.<|4.82|><|5.36|> Johan has a traditionalist background, has studied Arabic and read the Yellow Book in South Kalimantan.<|13.16|><|14.36|> As a student at IAIN, he is preparing for a job at the Ministry of Religion.<|21.26|><|22.68|> Ahmad Wahid, on the other hand, is not a religious student.<|25.88|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Namun, sebagai seorang yang dikala remaja hidup di tengah keluarga Islam yang kuat pegangan agama di Madura<|8.56|><|8.56|> sebuah pulau berseberangan dengan Surabaya yang terkenal sebagai kubu Islam tradisionalis<|15.84|><|15.84|> beliau juga pernah belajar bahasa Arab<|18.84|><|18.84|> Johan dan Wahid juga aktif dalam HMI dan memegang jawatan sebagai pemimpin HMI Cabang Yogyakarta<|27.98|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> kursus latihan.<|1.16|><|2.34|> Mereka sangat ingin melihat perubahan<|4.58|><|4.58|> dan terbukanya jalan pembaharuan<|6.98|><|6.98|> pemikiran Islam<|8.10|><|8.10|> serta tidak peduli dengan kegairahan<|11.42|><|11.42|> bekas pemimpin-pemimpin masyumi<|13.40|><|13.40|> terhadap politik kepartian.<|15.50|><|16.90|> Pada awalnya,<|17.94|><|18.54|> mereka, seperti juga Nur Khalish,<|20.82|><|21.60|> cuba menggalakkan pemikiran kritis<|23.76|><|23.76|> secara diam-diam<|25.18|><|25.18|> tanpa keterlaluan mencabar kebiasaan.<|28.22|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Bagaimanapun, setelah beberapa lama, mereka mula merasakan pertembungan mereka dengan para pemimpin HMI Jawa Tengah.<|8.38|><|8.98|> Pertembungan itu memuncak pada penghujung tahun 1969 apabila kedua-dua tokoh itu membuat keputusan secara berasingan untuk meletak jawatan secara rasmi daripada HMI.<|23.66|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> However, after a while, they began to feel their conflict with the HMI Central Java leaders.<|8.32|><|8.88|> The conflict arose at the end of 1969 when both figures made a decision,<|17.36|><|17.78|> in a bold way, to officially put an order from HMI.<|23.64|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> sepujuk surat berisi kata-kata pendorong<|3.18|><|3.18|> daripada pengurusi HMI Pusat iaitu<|6.46|><|6.46|> Nur Khalish Majid yang memuji pendirian mereka.<|10.30|><|11.36|> Pada tahun 1971,<|12.84|><|13.72|> selepas tamat pengajian di IAIN Sunan Kalijaga,<|17.18|><|18.20|> Johan Effendi dan Ahmad Wahib berpindah ke Jakarta.<|21.68|><|23.30|> Johan bekerja di Kementerian Agama di sana.<|25.80|><|26.96|> Beliau dan Ahmad Wahib<|28.24|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> received a letter containing the words of encouragement from the HMI Central Directorate,<|6.02|><|6.02|> namely Nur Khalish Majid, who praised their establishment.<|11.02|><|11.02|> In 1971, after the completion of his studies at IAIN Sunan Kalijaga,<|18.02|><|18.02|> Johan Effendi and Ahmad Wahib moved to Jakarta.<|23.02|><|23.02|> Johan worked at the religious ministry there.<|27.02|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Intellectual Jakarta dan bertemu dengan Gus Dur dan Nur Khalish.<|4.12|><|5.38|> Pada tahun 1973, berlaku satu kejadian trajis apabila Ahmad Wahid yang ketika itu baru saja memulakan kerjanya<|15.22|><|15.22|> sebagai wartawan majalah berita Tempo telah mati dilanggar sebuah motosikal sewaktu meninggalkan pejabatnya suatu petang.<|25.08|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> intellectual Jakarta and met with Gus Dur and Nur Khalish.<|4.12|><|5.36|> In 1973, a tragic incident happened when Ahmad Wahib, who had just started his career<|15.06|><|15.06|> as a reporter for the news magazine Tempo, was killed in a motorcycle crash when his<|23.28|><|23.28|> office left one afternoon.<|25.06|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> dilantik sebagai Menteri Agama.<|2.12|><|3.26|> Beliau mula bekerjasama dengan Harun Nasution,<|6.28|><|6.88|> Ketua IAIN Syarif Hidayatullah Jakarta<|10.82|><|10.82|> untuk meluncurkan kempen pembaharuan dalam IAIN.<|14.98|><|16.12|> Menjelang tahun 80-an,<|17.82|><|18.44|> pembaharuan yang mereka usahakan itu<|20.44|><|20.44|> menghasilkan perubahan besar<|22.82|><|22.82|> pada budaya pembelajaran dalam IAIN.<|26.56|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> dengan pengambilan Nurhalish Majid dan beberapa cendekiawan progresif muda ke dalam IAIN Syarif Hidayatullah.<|8.26|><|9.26|> Natijahnya, IAIN itu dan boleh dikatakan juga IAIN Sunan Kalijaga menerajui pembaharuan pemikiran Islam di Indonesia.<|20.30|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> with the adoption of Nurhalish Majid and several progressive young people<|5.14|><|5.14|> into the IAIN Syarif Hidayatullah.<|8.26|><|9.26|> As a result, the IAIN and the Sunan Kalijaga IAIN<|16.28|><|16.28|> have been promoting the innovation of Islamic thinking in Indonesia.<|20.30|><|21.14|> The thing that stands out here is that the main figures of this innovation<|26.64|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> dan justru itu diberi pendidikan di pesantren dan madrasah sehingga mampu membaca dalam bahasa Arab dan mengkaji kitab-kitab klasik dalam pengajian Islam.<|12.08|><|13.08|> Ini membolehkan mereka menyandingkan pemikiran Islam klasik dengan pemikiran barat modern bagi menghasilkan satu gabungan kreatif.<|22.74|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> and it is precisely this that education is given in the seminaries and madrasahs so that they are able to read in Arabic and study classical books in Islamic study.<|12.02|><|12.02|> This allows them to combine classical Islamic thinking with modern Western thinking to create a creative combination.<|23.02|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Manusia-manusia yang mengharung kedua-dua alam ini tidak pernah hidup dan tidak akan pernah mati, iaitu manusia-manusia yang walaupun mempunyai tempat dalam taksonomi kosmologi Islam Ortodoks, juga mempunyai nama-nama lain, nama-nama dari dunia Jawa pra-Islam.<|21.40|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> The humans that inhabit these two worlds will never live and will never die,<|7.84|><|8.46|> namely the humans who, although have a place in the orthodox Islam cosmology taxonomy,<|15.68|><|15.68|> also have other names, names from the Javanese pre-Islam.<|21.38|><|22.14|> Many parties may consider the traditionalist Islam of Indonesia Gusdur as a Javanese Muslim,<|29.90|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> dan dalam kelompok reformis muda yang semakin berkembang di Jakarta, diterajui Nurholish dan Gusdur.<|8.18|><|9.64|> Pada masa yang sama, gagasan-gagasan ini disebarkan menerusi kumpulan diskusi, seminar dan persidangan.<|17.72|><|18.72|> Para cendekawan muda terbabit turut menyebarkan gagasan mereka secara bercetak menerusi tulisan di akbar dan majalah.<|27.18|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> and in the youth reformist group that is growing in Jakarta,<|5.06|><|5.62|> including Nurholish and Gusdur.<|8.18|><|8.92|> At the same time, these ideas were spread through discussions,<|15.16|><|15.86|> seminars and meetings.<|17.74|><|18.70|> Young people were also spreading their ideas<|22.56|><|22.56|> in a printed way through writing in newspapers and magazines.<|27.18|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Fazlur Rahman dan Neo-Modernizma<|2.86|><|2.86|> Gerakan pemikiran yang melibatkan Gusdur, Nurkholish dan Johan penting dalam perkembangan intelektual, walaupun hanya segelintir pihak yang menyedarinya ketika itu.<|16.46|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> Fazlur Rahman and Neo-Modernism<|2.70|><|2.70|> The movement of thought that involved Gusdur, Nurkholish, and Johan was important in intellectual development, even though it was only a few of the parties that realized it at that time.<|16.46|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> menyedari bahawa inovasi besar dalam pemikiran Islam sedang dipelupori di sana.<|5.76|><|6.90|> Kebetulan, penilaian semula pemikiran yang sedang berlangsung di Indonesia<|12.26|><|12.26|> seiring dengan perkembangan yang berlangsung di negara lain dalam dunia Islam.<|17.70|><|18.98|> Situasi di Indonesia bagaimanapun unik.<|22.28|><|23.34|> Para pendukung pembaharuan pemikiran Islam di sana<|26.46|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> realize that great innovation in Islamic thought is being spread there.<|6.02|><|6.02|> Coincidentally, the revaluation of thought that is happening in Indonesia<|12.02|><|12.02|> along with the development that is happening in other countries in the Islamic world.<|18.02|><|18.02|> The situation in Indonesia is however unique.<|23.02|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> gerakan yang hampir sama di Pakistan, Mesir atau malah Malaysia.<|6.16|><|7.34|> Ironinya, liberalisme Islam berpeluang untuk berkembang bebas di Indonesia<|12.78|><|12.78|> antaranya kerana rejim order baru berlalu autoritarian.<|17.74|><|19.34|> Kebencian Soeharto dan tentera Indonesia terhadap Islam politik<|23.84|><|23.84|> menyebabkan mereka bersikap lunak terhadap cendekiawan Islam liberal<|28.88|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> than almost the same movements in Pakistan, Egypt or even Malaysia.<|7.02|><|7.02|> Ironically, Islam liberalism has opportunities to develop freely in Indonesia,<|13.02|><|13.02|> including because the new order regime is too authoritarian.<|19.02|><|19.02|> The hatred of Soeharto and the Indonesian army towards political Islam<|24.02|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> seperti Gusdur dan Nurkholish.<|2.30|><|3.62|> Cendekiawan lain yang sealiran dengan mereka<|6.56|><|6.56|> di banyak negara Muslim lain<|8.64|><|8.64|> sering terpaksa melarikan diri,<|11.28|><|11.88|> meninggalkan tanah air<|13.24|><|13.24|> dan berpindah ke negara-negara Barat<|15.92|><|15.92|> untuk terus menulis tentang perumusan semula<|19.42|><|19.42|> pemikiran Islam.<|20.82|><|21.66|> Hakikat ini disedari pada pemikir muda Indonesia<|25.40|><|25.40|> ketika mereka bertemu seorang penulis Islam pelopor<|29.12|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> like Gusdur and Nurkholish.<|2.30|><|3.62|> Other Chendekiawan who are in line with them in many other Muslim countries<|8.62|><|8.62|> often have to run away, leave the water and move to Western countries<|15.90|><|15.90|> to continue writing about the re-arrangement of the Islamic thought.<|20.80|><|21.62|> This reality is realized by the young Indonesians<|25.44|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Pertemuan tersebut bukan saja membekalkan galakan dan peluang untuk melanjutkan pelajaran, tetapi juga satu paradigma baru yang dapat dikunakan untuk memahami latar kesejarahan dan kepentingan usaha yang sedang mereka lakukan.<|18.26|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Peminar penyelidikan di University of Chicago. Hasil daripada lawatan itu, beliau kembali ke Chicago pada tahun 1978 untuk mengikuti pengajian di peringkat ijazah kedoktoran di sana.<|14.46|><|15.56|> Peluang itu muncul berikutan lawatan dua pensyarah dari University of Chicago iaitu Fazlur Rahman dan Leonard Binder ke Jakarta.<|25.40|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> of the University of Chicago.<|2.72|><|3.44|> The result of that visit,<|5.34|><|5.92|> he returned to Chicago in 1978<|8.62|><|8.62|> to attend a study at the Doctorate level there.<|14.40|><|15.50|> The opportunity arose following the visit<|17.78|><|17.78|> of two researchers from the University of Chicago,<|20.42|><|20.98|> namely Fazlur Rahman and Leonard Binder to Jakarta.<|25.36|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> yang terpaksa meninggalkan tanah airnya pada tahun 1969 kerana gagasan progresif beliau dimusuhi secara politik.<|11.02|><|12.26|> Di Chicago, Fazlo Rahman bebas mengembangkan pemikirannya.<|16.02|><|17.80|> Di sana, beliau perlahan-lahan membentuk sebuah paradigma pembaharuan Islam<|22.48|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> who was forced to leave his homeland in 1969<|5.52|><|5.52|> because of his progressive mindset was politically opposed.<|10.80|><|11.36|> In Chicago, Fazlo Rahman was free to develop his thinking.<|16.46|><|17.24|> There, he slowly formed a paradigm of Islamic innovation<|22.46|><|22.46|> where, in his opinion, traditionalism and modernism<|27.80|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> pemikiran Islam dalam masyarakat Muslim.<|3.50|><|4.28|> Sebaliknya, beliau menghujahkan bahawa gabungan antara modernisme dan tradisionalisme diperlukan untuk merentas jalan.<|13.16|><|14.48|> Fazlur Rahman berhujah bahawa daya intelek Islam zaman awal telah hilang apabila pemikiran Islam menjadi beku lantaran penginstitusian.<|26.00|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> Islam in the Muslim community.<|4.02|><|4.02|> On the contrary, he asserts that the<|7.02|><|7.02|> combination between modernism and<|9.02|><|9.02|> traditionalism is needed to<|12.02|><|12.02|> make a way.<|14.02|><|14.02|> Fazlur Rahman asserts that the<|17.02|><|17.02|> early Islamic intellect has disappeared<|20.02|><|20.02|> when Islamic thought became a<|23.02|><|23.02|> barrier, a barrier, an institution.<|27.02|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> kawasan Timur Mediterranean,<|1.52|><|2.16|> merentasi Afrika Utara<|4.00|><|4.00|> dan menghala ke Timur,<|5.72|><|5.82|> ke dalam Iran dan Asia Barat,<|7.52|><|7.96|> tamadunan pemikiran Islam terbuka<|10.18|><|10.18|> kepada gagasan dan pengaruh baru.<|12.66|><|14.20|> Peluasan dan pengembangan pemikiran Islam<|16.80|><|16.80|> terhenti sama sekali<|18.52|><|18.52|> pada penghujung kurun ke-13,<|20.96|><|21.84|> terutama kerana ijtihad dianggap berbahaya<|25.44|><|25.44|> dan sebaiknya dihindari.<|28.10|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> the eastern Mediterranean region,<|1.56|><|2.16|> crossing North Africa<|3.88|><|3.88|> and sailing eastward to Iran and West Asia,<|7.46|><|7.94|> the expansion of Islam's thinking<|9.36|><|9.36|> opened up to new trends and influences.<|12.58|><|13.70|> The expansion and development of Islam's thinking<|16.78|><|16.78|> stopped at the end of the 13th century,<|20.94|><|21.78|> especially because Ijtihad was considered dangerous<|25.38|><|25.38|> and should be avoided.<|28.02|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> adalah satu jalinan pemikiran Hindu-Buddha dan animisme Jawa<|5.12|><|5.12|> yang disadur di hujungnya dengan Islam yang hanya wujud di Indonesia.<|10.56|><|11.74|> Tetapi pandangan sedemikian bukan saja satu pandangan simplistik terhadap Islam tradisionalis di Indonesia.<|18.58|><|19.84|> Ia juga mengkaburkan keistimewaan pandangan Gus Dur.<|23.14|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> is a line of Hindu-Buddha thinking and Javanese animism<|5.12|><|5.12|> which is intertwined at the end with Islam<|8.40|><|8.40|> which only exists in Indonesia.<|10.56|><|11.74|> However, such a view is not only a simplistic view<|16.02|><|16.02|> of traditionalist Islam in Indonesia.<|18.58|><|19.80|> It also exposes the speciality of the Gusdur view.<|23.16|><|24.24|> Not all traditionalists grow up in a situation<|27.38|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Ulama menganjurkan bahawa cara yang betul untuk mencari kebenaran ialah dengan membataskan diri kepada empat mazhab perundangan Islam terbesar yang pada tahap itu telah dicatatkan pandangan-pandangannya dengan baik.<|16.38|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Terhenti.<|0.64|><|1.76|> Pemikiran Islam memasuki tempoh kebekuan.<|5.22|><|6.38|> Fazlur Rahman melihat tanda-tanda awal kebekuan itu cuba dicabar ialah pada penghujung kurun ke-18 dan awal kurun ke-19.<|16.12|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> Stopped.<|0.72|><|1.76|> Islam thought entered the time of the famine.<|5.06|><|6.30|> Fazlur Rahman saw the initial signs of the famine<|9.94|><|9.94|> try to challenge,<|11.62|><|11.92|> which is at the end of the 18th century<|14.00|><|14.00|> and the beginning of the 19th century.<|16.34|><|17.20|> Wahhabi movements in the Arab and Sanusi continents<|21.00|><|21.00|> in West Africa<|22.24|><|22.24|> marked the beginning of the process of thinking again<|26.58|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Bagaimanapun, kedua-dua gerakan revivalis juga dikenali sebagai gerakan salafi<|7.52|><|7.52|> Itu pada asasnya hanya memberi tumpuan terhadap usaha untuk kembali kepada zaman pemikiran dan tamadun yang awal dan lebih murni<|18.40|><|18.40|> Dalam ungkapan lain, mereka lebih berminat terhadap pemurnian pemikiran Islam dan bukannya pentafsiran semula<|27.66|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> However, both Revivalist movements are also known as Salafi movements, which basically only gives a boost to the effort to return to the early and more pure times of thought and thought.<|18.26|><|19.12|> In other words, they are more interested in the purification of Islamic thought and not in reinterpretation.<|27.26|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Salafi memberi peringatan tentang keruntuhan akhlak dan pada sisi lain, mereka menentang campur aduk pemikiran Islam dengan kepercayaan karut setempat.<|11.02|><|11.92|> Dari sisi kedua itu, mereka adalah konservatif dan malahan reaksional kerana mahu mengembalikan masyarakat Islam ke zaman emas yang lampau.<|22.62|><|23.70|> Seterusnya muncul modernisme.<|25.74|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> Salafi gave warning about the collapse of akhlaq and on the other hand, they opposed the mix of Islamic thought with the belief of the local Karut.<|10.42|><|11.42|> From the second side, they are conservative and even reactionary because they want to return the Islamic community to a very golden age.<|22.58|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> modernisme menandakan permulaan sebuah kebangkitan semula yang tulin dalam dunia Islam.<|7.90|><|8.98|> Bersama modernisme, datang usaha untuk menghidupkan semula dan membuka pintu ijtihad.<|15.66|><|16.76|> Modernisme juga, seperti boleh dilihat pada namanya,<|20.50|><|21.12|> terilham oleh pertumbuhan pemikiran dan teknologi modern<|25.36|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> penyakit, memantapkan<|2.04|><|2.04|> daya alam demi masalahat manusia<|4.22|><|4.22|> dan secara umum<|5.86|><|5.86|> meningkatkan kesejahteraan<|8.04|><|8.04|> masyarakat.<|8.66|><|10.00|> Modernisme bermula sebagai<|12.02|><|12.02|> sebuah gerakan progresif.<|13.92|><|14.62|> Ia berpandangan ke depan<|16.14|><|16.14|> dan ingin melihat masyarakat<|18.38|><|18.38|> menjadi semakin baik.<|19.56|><|20.54|> Gerakan ini tidak<|21.74|><|21.74|> ingin kembali kepada kemurnian<|24.24|><|24.24|> dunia zaman silam.<|26.20|><|27.26|> Ia lebih memberi<|28.08|><|28.08|> tumpuan terhadap usaha<|29.66|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> disease, improve natural resources for human problems, and in general, increase the prosperity of society.<|8.60|><|10.02|> Modernism started as a progressive movement.<|13.88|><|14.58|> It looked forward and wanted to see society getting better.<|19.48|><|20.48|> This movement did not want to return to the glory of the past.<|25.98|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> mencipta masa depan yang berlainan dan lebih baik daripada masa lalu.<|5.18|><|6.50|> Bagaimanapun, setelah beberapa lama, dinamisma kreatif modernisme juga terhenti.<|12.78|><|14.02|> Menjelang pertengahan kurun tersebut, dengan gagalnya para modernis untuk menangani pendidikan teologikal<|20.78|><|21.32|> dan menghasilkan semula generasi baru cendekawan yang mampu terlibat dalam iktihad<|26.82|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> create a different and better future than the past.<|6.32|><|6.32|> However, after a while, the creative dynamism of modernism also stopped.<|14.36|><|14.36|> Preaching the middle of the curve,<|16.98|><|16.98|> with the failure of the modernists to handle theological education<|21.78|><|21.78|> and produce a new generation of intellectuals who are able to engage in ijtihad<|27.32|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> dan perubahan politik, gerakan itu mula mundur.<|4.66|><|5.74|> Dalam menulis tentang dunia Islam secara keseluruhan, Fazlur Rahman menghujahkan bahawa kemerosotan intelektual modernisme ketika separuh kedua kurun ke-20 mengakibatkan kemunculan semula salafisme.<|21.64|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> and political change, the movement began to go backwards.<|5.02|><|5.02|> In writing about the Islamic world as a whole, Fazlur Rahman pointed out that the intellectual<|14.02|><|14.02|> expansion of Modernism when the second half of the 20th century caused the reappearance of Salafism.<|22.02|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> hingga pertengahan kurun yang sama dengan Salafisme<|4.04|><|4.04|> yang juga merupakan gerakan kebangkitan semula<|7.72|><|7.72|> tetapi muncul sekurun setengah lebih awal,<|10.78|><|11.46|> Fazlo Rahman menerapkan label Neo-Revivalism.<|15.12|><|16.46|> Aliran Neo-Revivalism ini amat berbeza<|19.90|><|19.90|> daripada dua gerakan sebelumnya<|22.12|><|22.12|> dari segi ia berkait secara organik dengan gerakan modernis.<|27.46|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> hingga pertengahan kurun yang sama dengan Salafismah<|4.22|><|4.22|> yang juga merupakan gerakan kebangkitan semula<|7.72|><|7.72|> tetapi muncul sekurun setengah lebih awal,<|10.76|><|11.46|> Fazlo Rahman menerapkan label Neo-Revivalism.<|15.12|><|15.98|> Aliran Neo-Revivalism ini amat berbeza<|19.90|><|19.90|> daripada dua gerakan sebelumnya<|22.12|><|22.12|> dari segi ia berkait secara organik dengan gerakan modernis.<|27.46|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> muncul daripada modernisme yang sedang mereput dan menggabungkan unsur-unsur keprihatinan modernis,<|8.32|><|9.20|> iaitu penggunaan sains dan teknologi untuk memajukan masyarakat dengan pandangan ke belakang gerakan Salafi.<|16.68|><|18.12|> Dalam tempoh singkat, neo-revivalism menjadi kaku secara intelektual.<|23.08|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> emerged from modernism that is clinging and combining elements of modernist attention,<|8.32|><|9.20|> namely the use of science and technology to advance society with a view to the back of the Salafi movement.<|16.68|><|18.10|> In a short time, Neo-Revivalism became intellectually stiff.<|22.90|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Mereka seperti Gus Dur. Beliau merasakan alam itu sebahagiannya kerana pengaruh persekolahan di pesantren. Lima orang adiknya tidak menempuh pendidikan di pesantren dan hanya Hashim, adiknya yang paling bungsu, berkongsi kecenderungan mistikal seperti Gus Dur.<|23.04|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> He felt that nature was part of him because of the school influence in the pesantren.<|10.02|><|10.02|> Five of his younger siblings did not pass education in the pesantren and only Hashim, his youngest brother, shared mystical tendencies like Gusdur.<|23.02|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> menjadi penceramah popular<|1.74|><|1.74|> banyak menyerap bentuk<|3.90|><|3.90|> pemikiran revivalist yang baru ini.<|6.18|><|7.24|> Gagasan Maududi<|8.24|><|8.24|> amat berbeza daripada<|10.12|><|10.12|> gagasan rakan senegaranya<|11.74|><|11.74|> iaitu cendekiawan<|14.16|><|14.16|> modernis Muhammad Iqbal.<|15.74|><|16.84|> Menurut Fazlur Rahman,<|18.18|><|18.70|> pemikiran Iqbal<|19.70|><|19.70|> dicirikan oleh pandangan<|21.92|><|21.92|> asli dan penerapan semula<|23.78|><|23.78|> konsep-konsep islami<|25.82|><|25.82|> manakala pemikiran<|27.74|><|27.74|> Maududi cenderung ke arah<|29.74|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> menjadi penceramah popular, banyak menyerap bentuk pemikiran revivalist yang baru ini.<|6.16|><|7.22|> Gagasan Maududi amat berbeza daripada gagasan rakan senegaranya, yaitu cendekiawan modernis<|14.66|><|14.66|> Muhammad Iqbal.<|15.74|><|16.78|> Menurut Fazlur Rahman, pemikiran Iqbal dicirikan oleh pandangan asli dan penerapan semula<|23.78|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> mudah-mudahkan persoalan, reductionism dan penerapan simplistik konsep keislaman yang dirumuskan secara sempit terhadap masyarakat yang sedang larat.<|12.06|><|13.06|> Fazlur Rahman menyebut Indonesia hanya sekali lalu dan tidak membincangkan perkembangan di negara itu secara terperinci.<|21.78|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> to simplify the question, reductionism and the implementation of the simplistic concept of Islam<|6.82|><|6.82|> which is summarized in a narrow way towards the people who are struggling.<|11.96|><|13.06|> Fazlur Rahman mentioned Indonesia only once and did not discuss the development in the country in a privileged way.<|21.86|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Indonesia, bekas pemimpin Masyumi, Muhammad Nasir, semakin banyak mengambil pendirian yang mirip dengan pendirian-pendirian Maududi dan tokoh-tokoh neo-revivalis yang lain.<|12.34|><|13.44|> Pada tahun 1950-an, Nasir dianggap sebagai pemikir yang agak progresif tetapi pada zaman 1970-an, beliau lebih menonjol sebagai tokoh konservatif.<|25.44|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> Indonesia, former leader of the Masyumi, Muhammad Nasir,<|3.68|><|4.12|> took more and more positions similar to those of the Maududi<|8.76|><|8.76|> and other neo-revivalist figures.<|11.72|><|12.74|> In the 1950s, Nasir was considered a somewhat progressive thinker,<|18.72|><|19.82|> but in the 1970s, he was more prominent as a conservative figure.<|24.72|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> ialah para cendekawan muda yang menyertai Nasir dalam Dewan Dagwah Islamiah Indonesia,<|7.40|><|8.54|> sebuah pertubuhan bukan kerajaan yang beliau asaskan pada penghujung tahun 60-an<|14.04|><|14.04|> lantaran kecewa dengan penindasan rejim Soeharto ke atas Islam politik.<|19.36|><|20.86|> Gerakan Islamis muncul bersama para pemikir seperti Maududi.<|25.22|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> The young generation who joined Nasir in the Indonesian Islamic Daqwah, a government that he founded at the end of the 1960s, was disappointed with the suppression of the Soeharto regime against Islamic politics.<|19.30|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Neorevivalism yang disebut Fazlur Rahman. Neorevivalism mahu membaiki masyarakat dengan membawa mereka kembali kepada bentuk Islam yang lebih awal dan lebih murni.<|13.92|><|15.22|> Tetapi bertahan dengan harapan optimistik bahawa dengan menjadikan masyarakat lebih islamik, semua permasalahan masyarakat yang timbul daripada kehidupan modern akan lenyap.<|27.98|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> Neorevivalism, which is called Fazlo Rahman.<|2.80|><|5.10|> Neorevivalism wants to improve the community by bringing them back to a more primitive and more pure form of Islam.<|13.82|><|15.34|> But with optimistic hope that by making the community more Islamic, all the problems of the community that arise from modern life will be gone.<|27.88|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> sama ia mengakui keperluan untuk memperalat dan meraih manfaat daripada teknologi modern.<|6.76|><|8.02|> Tidak mengejutkan jika sebahagian besar pemikir neo-revivalist dan islamis kurun ke-20<|14.40|><|14.40|> tidak mendapat pendidikan keagamaan tetapi sebaliknya belajar dalam bidang sains terapan<|21.96|><|21.96|> seperti kejuruteraan.<|24.22|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> he admits the need to equip and benefit from modern technology.<|7.02|><|7.02|> It is not surprising that some of the neo-revivalist and Islamist thinkers of the 20th century<|14.02|><|14.02|> did not get religious education but rather studied in the field of applied science, such as journalism.<|24.02|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> mempermudah-mudahkan persoalan ke atas permasalahan dunia hakiki yang rencam.<|6.52|><|7.32|> Akibatnya, mereka cenderung untuk percaya bahawa penyakit masyarakat kurun ke-20<|13.36|><|13.36|> yang rencam itu boleh disimpulkan sebagai hanya penyakit kerohanian<|19.18|><|19.18|> yang boleh diubati dengan mudah dengan cara menerapkan rumus-rumus tertentu.<|25.44|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> to simplify the question of the real world problem that is urgent.<|6.52|><|7.30|> As a result, they tend to believe that the disease of the 20th century<|13.40|><|13.40|> that is urgent can be concluded as only a disease of spirituality<|19.08|><|19.08|> that can be cured easily by applying certain formulas.<|25.34|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> atau Islamisma menawarkan jawapan memuaskan terhadap cabaran-cabaran yang dihadapi masyarakat Muslim.<|7.24|><|8.58|> Beliau sanggup mengakui keberanian moral dan dedikasi banyak pendukung Neo-Revivalist.<|15.00|><|15.00|> Namun beliau merasakan bahawa Neo-Revivalism secara intelektual adalah satu jalan buntu.<|23.34|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> or Islamism offers a satisfying answer to the challenges faced by the Muslim community.<|7.24|><|8.62|> He is willing to admit the moral courage and dedication of many neo-revivalist supporters.<|15.00|><|15.00|> However, he feels that neo-revivalism intellectually is a dead end.<|23.34|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> baik sahaja penyelesaian islami yang sesuai dirumuskan dan diterapkan,<|4.26|><|4.90|> masyarakat akan pulih.<|6.48|><|7.90|> Bagaimanapun, setelah puluhan tahun,<|10.58|><|11.20|> uji-kaji mereka gagal untuk menghasilkan separang natijah yang berpanjangan,<|16.66|><|16.66|> banyak cendekiawan Islam mula percaya bahawa barangkali sesuatu yang lain diperlukan.<|24.10|><|25.10|> Pada pandangan Fazlur Rahman,<|27.68|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> as well as Islamic solutions that are appropriate to be summarized and implemented,<|4.12|><|4.86|> the community will be able to.<|6.40|><|7.72|> However, after decades,<|10.44|><|10.44|> their research failed to produce a long-term result.<|16.52|><|17.36|> Many Islamic scholars began to believe that perhaps something else was needed.<|23.94|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> dan menggabungkannya dengan unsur terbaik daripada modernisme bagi menghasilkan sintesis antara pembelajaran Islam klasik dan pemikiran barat modern.<|15.12|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> to the study of classical Islam and combine it with the best elements of modernism to<|9.56|><|9.56|> produce a synthesis between classical Islamic studies and Western modern thinking.<|15.14|><|15.14|> Thus, the truth of the Islamic truth can be re-appreciated and applied in a tangible and<|27.02|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> berbanding Gus Dur.<|1.24|><|2.72|> Sejak usia kanak-kanak lagi,<|4.50|><|5.02|> beliau amat berminat dengan dunia kerohanian<|7.44|><|7.44|> seperti yang boleh dilihat pada tradisi kesufian Jawa.<|11.52|><|13.06|> Di usia remaja dan belia,<|14.80|><|15.48|> beliau bukan hanya mengkaji Quran dan Sunnah,<|17.88|><|18.44|> tetapi juga mitologi Jawa.<|20.34|><|21.56|> Sejak remaja lagi,<|22.74|><|23.58|> beliau kerap beribadat<|25.06|><|25.06|> dan bertafakur di perkuburan pada tengah malam<|28.70|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> than Gusdur.<|1.26|><|2.72|> Since his childhood,<|3.96|><|4.96|> he was very interested in the world of spirituality<|7.28|><|7.28|> as can be seen in the tradition of Javanese Sufism.<|11.04|><|12.38|> At the age of teenagers and his age,<|14.82|><|15.48|> he not only studied the Quran and Sunnah,<|17.88|><|18.38|> but also Javanese mythology.<|20.32|><|21.46|> Since his youth,<|22.36|><|23.04|> he often worshiped and performed tafakkur<|26.04|><|26.74|> in the cemetery in the middle of the night<|28.64|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> jana kerohanian yang lebih mantap dan canggih<|2.60|><|2.60|> serta Islam yang lebih pengasih dan toleran.<|6.26|><|7.46|> Beliau mencipta istilah Neomodernisme<|9.92|><|9.92|> untuk gerakan baru tersebut.<|12.00|><|13.52|> Menjelang penghujung tahun 70-an,<|15.60|><|16.18|> sebahagian pengulas mula menerapkan label<|18.90|><|18.90|> Neomodernisme terhadap gerakan pembaharuan<|21.68|><|21.68|> pemikiran Islam di Indonesia.<|23.70|><|25.38|> Gerakan pemikiran baru yang muncul bersama<|27.62|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> a more brilliant and sophisticated religion, as well as Islam that is more loving and tolerant.<|6.22|><|6.78|> He created the term Neo-Modernism for the new movement.<|11.46|><|12.98|> Before the end of the 70s, some scholars began to apply the label Neo-Modernism<|20.04|><|20.04|> to the new movement of Islamic thought in Indonesia.<|23.72|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Gusdur itu sememangnya pada asasnya adalah satu sintesis antara pembelajaran Islam klasik dan pemikiran barat modern.<|9.14|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> tentang bagaimana Islam boleh membawa perubahan dalam dunia.<|3.72|><|4.74|> Ketika diambang kedewasaan pula, beliau cuba mengenal Islamisme radikal.<|10.42|><|11.52|> Tujuh tahun kemudian, beliau kembali ke tanah air setelah tamat pengajian sebagai seorang manusia<|18.10|><|18.10|> yang berpegang teguh dengan pemahaman Islam yang liberal.<|22.08|><|23.20|> Pengaruh yang membentuk fahaman liberal beliau tidak sukar untuk dikenal pasti<|27.94|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> about how Islam can bring change in the world.<|4.02|><|4.02|> When he was growing up, he tried to recognize radical Islamism.<|11.02|><|11.02|> Seven years later, he returned to the countryside after finishing his studies as a human being who held firmly to his liberal understanding of Islam.<|23.02|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Ziarah ke makam-makam wali sufi di tempat yang jauh. Pada masa yang sama, beliau mempamerkan keterbukaan terhadap semua jenis pendeta, peramal dan ahli mistik yang menunjukkan minat mendalam terhadap dunia batin.<|18.28|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> to visit the Sufi Wali's court in a remote place.<|4.02|><|4.02|> At the same time, he demonstrated openness to all kinds of priests,<|12.02|><|12.02|> preachers and mystics who showed a deep interest in the world of the mind.<|19.02|><|19.02|> As a traditional Muslim, Gusdur often welcomed the revelation of the religion of the earthly culture.<|28.02|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> terhadap wayang kulit yang datang dari dunia Asia Tenggara Hindu sebelum Islam.<|5.44|><|6.66|> Gus Dur menghormati wayang kulit bukan cuma kerana keseniannya,<|10.80|><|11.32|> tetapi juga unsur kerohaniannya.<|13.58|><|14.62|> Watak-watak yang digambarkan dalam permainan wayang kulit Jawa<|18.48|><|18.48|> diambil daripada Mahabrata,<|21.34|><|21.90|> sebuah teks klasik Hindu yang menggambarkan pertembungan<|25.96|><|25.96|> antara dua kabilah bersaudara.<|27.98|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> to the skin painting that came from the Hindu Southeast Asian world before Islam.<|6.02|><|6.02|> Gusdur respects skin painting not only because of its art but also its spiritual elements.<|14.02|><|14.02|> The characters depicted in the Javanese skin painting are taken from Mahabharata,<|21.02|><|21.02|> a Hindu classical text that depicts the intercourse between two twin tribes.<|28.02|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Ramayana, kedua-dua kabilah dalam kisah wayang kulit yang berasaskan Mahabrata itu mempunyai amat banyak persamaan.<|9.48|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> Ramayana.<|0.94|><|1.96|> The two tribes in the story of the skin<|4.46|><|4.46|> based on Mahabharata<|6.06|><|6.06|> have a lot of<|8.82|><|8.82|> similarities.<|9.38|><|10.62|> The main conflict<|11.76|><|11.76|> between Pandava<|13.78|><|13.78|> as the protagonist<|16.12|><|16.12|> and their ancestors,<|17.96|><|19.02|> Kurawa,<|19.44|><|19.44|> is that Pandava<|21.14|><|21.14|> has reached the level<|22.58|><|22.58|> and understanding of spirituality<|24.96|><|24.96|> that forms his maturity,<|27.04|><|27.84|> maturity that has not been<|29.06|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> penentangnya.<|0.80|><|2.14|> Sewaktu membesar di Jawa Tengah,<|4.08|><|4.68|> Gus Dur jadi amat<|6.08|><|6.08|> tertarik kepada salah satu<|7.96|><|7.96|> watak dalam wayang kulit,<|9.56|><|10.02|> iaitu Semar, yang kasar<|12.24|><|12.24|> tetapi pintar.<|13.20|><|14.54|> Semar adalah tokoh<|15.92|><|15.92|> separa dewa yang<|17.84|><|17.84|> menjelma dalam rupa badut istana<|19.84|><|19.84|> yang tidak senonoh, gemuk<|21.84|><|21.84|> dan tajam akal.<|23.36|><|24.60|> Menariknya,<|25.48|><|26.02|> Soekarno dan juga Soeharto<|27.56|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> his opponents.<|1.02|><|1.02|> As he grew up in Central Java, Gusdur became very attracted to one of the characters in<|8.78|><|8.78|> the skin shape, namely Semar, who is rough but smart.<|14.90|><|14.90|> Semar is a god-like figure who looks like a non-sensei, fat and smart-ass palace guard.<|24.70|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> dan gemar menonton wayang kulit juga paling meminati watak itu dan kedua-duanya mengambil semar sebagai seakan-akan perlambangan untuk mereka.<|12.50|><|13.68|> Nama Ramayana pula bermaksud kisah Rama.<|16.96|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> dari Langka, pulau yang menjadi<|2.40|><|2.40|> kubu kuat Maharaja Raksasa Rawana<|4.96|><|4.96|> dengan bantuan saudaranya Laksamana<|8.10|><|8.10|> dan sahabatnya Dewa Monyet Hanuman.<|11.38|><|12.36|> Dalam dunia wayang kulit,<|14.38|><|14.84|> pertembungan bukan antara baik dan jahat,<|17.56|><|18.12|> bukan antara hitam dan putih yang mutlak,<|20.80|><|21.42|> tetapi antara yang lebih baik<|24.76|><|24.76|> dengan yang kurang baik atau lebih tepat.<|28.62|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> from Lanka, the island that became the stronghold of the Raksasa Ravana King with the help of his brother Laksamana and his friend, the god of monkeys Hanuman.<|11.38|><|12.40|> In the world of skin, the battle is not between good and evil, not between black and white that is absolute, but between the better and the less good or more accurate.<|28.60|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> antara yang telah berkembang rohaninya dengan yang belum berkembang rohaninya.<|5.02|><|6.16|> Bagi Gus Dur, dunia wayang kulit meransang kita untuk menghargai keperluan terhadap sikap kurang pasti dan tolak ansur.<|14.80|><|15.86|> Ia juga selari dengan pemahaman secara bertahap-tahap dan kurang pasti terhadap perkembangan kerohanian<|22.30|><|22.30|> yang mendasari falsafah pendidikan pesantren.<|26.24|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> between those who have developed their spirituality and those who have not developed their spirituality.<|5.02|><|5.02|> For Gus Dur, the world of skin-shadowing urges us to appreciate the need for less certain and<|14.10|><|14.10|> counter-referential attitudes. He also runs with understanding gradually and less certainly<|20.10|><|20.10|> about the development of spirituality based on the philosophy of Pesantren education. Gus Dur<|28.02|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> bayangku kulit medan di mana pihak yang belum matang rohaninya bersemuka dengan pihak yang telah mendapat pencerahan.<|7.84|><|7.84|> Mirip pendidikan pesantren di mana para murid duduk dalam barisan yang tersusun berdepan sang kiai, guru mereka.<|16.96|><|18.08|> Matlamat pendidikan pesantren ialah untuk menempa materi kerohanian yang masih mentah menjadi sesuatu yang matang dan mempunyai kesan.<|29.02|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> The skin is a field where the unripe people are in harmony with the people who have received enlightenment.<|7.82|><|8.40|> Similar to the teaching of the Pesantren, where the students sit in a row arranged in front of the Sangkiai, their guru.<|16.56|><|17.44|> The purpose of the Pesantren teaching is to spread the matriarchal spirit that is still raw into something ripe and has a sign.<|28.80|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Perkembangan intelektual Gus Dur dibentuk oleh kesarjanaan Islam klasik dan juga pembelajaran modern. Unsur-unsur ini menjadi asas untuk beliau membangunkan gagasan-gagasan liberal.<|13.74|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> Gusdur's intellectual development was formed by the classical Islamic philosophy and modern learning.<|7.18|><|7.84|> These elements became the basis for him to develop liberal ideas.<|13.60|><|14.62|> While reading, reading and discussing the thought, Gusdur pioneered the two worlds of learning.<|22.98|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> secara paling lengkap berbanding sebahagian besar cendekiawan Islam di Indonesia.<|5.72|><|6.40|> Walaupun Gus Dur belum menyedarinya ketika itu,<|10.42|><|11.04|> beliau telah menjadi sebahagian daripada gerakan pemikiran Islam baru di Indonesia.<|17.56|><|19.50|> Nur Khalish Majid, Saudara Sejiwa<|23.46|><|23.46|> Gus Dur bukan satu-satunya cendekiawan terkemuka<|29.46|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> in the most complete way compared to a large part of the Islamic community in Indonesia.<|6.02|><|6.02|> Although Gus Dur did not realize it at that time, he had become a part of the movement of the new Islamic thought in Indonesia.<|18.02|><|20.02|> Nur Kholish Majid<|24.02|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> jika minat beliau terhadap aliran Islamisme yang radikal hanya seketika.<|6.48|><|7.88|> Pengaruh pertama terhadap beliau adalah keluarganya sendiri yang sifat semula jadi<|13.62|><|13.62|> dan pendidikannya telah membentuk Gus Dur menjadi seorang pemikir yang berfikiran terbuka dan gemar bertanya.<|22.54|><|23.24|> Kedua, beliau membesar dalam lubuk dunia kesufian Islam tradisional Indonesia<|29.30|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> if his interest in the radical Islamist trend is only for a moment.<|6.42|><|7.30|> The first influence towards him is his own family,<|11.66|><|12.26|> which is a recurring trait,<|13.50|><|14.14|> and his education has shaped Gusdur into a thinker<|19.22|><|19.22|> who is open-minded and happy to ask.<|22.44|><|23.24|> Second, he grew up in the world of traditional Islamic Islam in Indonesia,<|29.30|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> was born in Jombang in the late Dutch colonialism.<|5.02|><|5.02|> Eighteen months before Gus Dur was born at his grandfather's house in the Denaniar monastery,<|12.02|><|12.02|> Abdul Majid, a madrasah teacher in Jombang and also a farmer,<|18.02|><|18.02|> also welcomed his ex-husband's son, Nur Kholish.<|23.02|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Bahagian 4. Masyarakat Sivil dan Islam<|6.32|><|6.32|> 7. Pembaharuan dan Kontroversi 1984-1990<|17.62|><|17.62|> Era Baru untuk NU<|21.32|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> Part 4. Civil and Islamic Communities.<|6.32|><|7.58|> 7. Renewal and Controversy 1984-1990.<|17.56|><|18.90|> New Era for NU<|21.30|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> tentu.<|0.48|><|1.96|> Sebagai Muslim santri pertama<|4.08|><|4.08|> berjaya mengepalai<|5.74|><|5.74|> angkatan bersenjata,<|7.08|><|7.78|> ucapan teri disambut<|9.60|><|9.60|> dengan tepukan bergemuruh.<|11.02|><|12.72|> Ucapannya<|13.30|><|13.30|> tidak mengecewakan.<|14.94|><|16.14|> Ia direncahi ungkapan-ungkapan<|18.12|><|18.12|> Arab dan petikan<|19.96|><|19.96|> daripada Quran dan hadis.<|21.76|><|22.80|> Setelah teri selesai<|24.26|><|24.26|> menyampaikan ucapan,<|25.86|><|26.74|> hadirin secara spontan<|28.26|><|28.26|> melantunkan selawat<|29.94|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> As the first Muslim saint to succeed in leading an armed force, the three speeches were welcomed with a happy applause.<|11.02|><|11.02|> The speeches were not disappointing. They were inspired by the Arabic expressions and the verses from the Quran and Hadith.<|22.02|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> dengan menyuruh Suruhanjaya Pelantik mengabaikan senarai kepimpinan yang dihasilkan secara rundingan.<|8.34|><|9.58|> Tindakannya menggantikan para penyokong IDHAM dengan orang yang dipilihnya sendiri kelihatan seperti memberi kelebihan kepada Gus Dur.<|19.20|><|20.16|> Namun itu tidak benar sama sekali.<|22.48|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Badar, sebuah nasyid doa yang dulunya dinyanyikan sebelum terjun ke dalam pertempuran.<|7.32|><|7.94|> Sedang selawat badar dilagukan, ratusan hadirin meluru ke depan untuk mendakap teri atau bersalaman dengannya.<|17.34|><|18.36|> Sewaktu diberi peluang berucap pada hari kedua muktamar,<|21.82|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> bukan pertandingan berucap.<|1.86|><|3.24|> Bagaimanapun, pada pemerhatian von Prenes,<|6.96|><|7.60|> sebahagian besar pengucap menyampaikan ucapan panjang yang berbunga-bunga<|13.00|><|13.00|> bertujuan menarik perhatian hadirin,<|16.10|><|16.98|> barangkali mengejutkan.<|18.18|><|19.02|> Banyak daripada mereka disambut dengan sorakan BU dan EJKAN.<|24.14|><|25.84|> Banyak pemuda melawungkan komen seperti<|28.64|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Ini bukan khutbah Jumaat.<|1.60|><|2.22|> Dan terus saja ke poinnya.<|4.64|><|5.80|> Banyak anak muda NU telah menjadi penyokong fanatik Gus Dur dan rakan-rakannya dari kalangan pembaharu.<|13.40|><|14.46|> Mereka mengesan dalam ucapan-ucapan panjang yang disampaikan itu kritikan tidak saksama atau tidak berisi terhadap Gus Dur.<|23.94|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> This is not a Friday sermon.<|1.34|><|2.20|> And,<|2.46|><|2.96|> continue to the point.<|4.34|><|5.24|> Many young NU children have become fanatics supporters of Gus Dur<|10.02|><|10.02|> and his colleagues from the new generation.<|13.32|><|14.44|> They feel in the long speeches that were delivered,<|17.88|><|18.92|> criticism is not the same or not filled with Gus Dur.<|23.94|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> untuk dikemukakan kepada himpunan dalam suatu sesi khas yang diadakan untuk NGO dan aktivis pembangunan dalam NU.<|11.50|><|12.44|> Bagaimanapun, draft awal kertas itu dianggap terlalu provokatif.<|18.34|><|19.16|> Maka, Gus Dur dan beberapa tokoh lain telah melunakkannya.<|24.20|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> to be presented to the audience in a special session<|5.82|><|5.82|> that was held for NGOs and development activists in NU.<|11.50|><|12.34|> However, the draft of the first paper was considered too provocative.<|18.14|><|19.14|> So, Gus Dur and several other figures have refuted it.<|24.24|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Pemanfaat masyarakat dan menghindari kemudaratan sosial tetap terselit di celah ungkapan-ungkapan ketradisian.<|9.20|><|9.20|> Setelah diterima dan diluluskan, kertas itu menetapkan bahawa barisan kepimpinan baru NU perlu menggerakkan usaha-usaha yang disenaraikan,<|22.50|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> berasaskan pesantren dan pembangunan jaringan perbankan masyarakat.<|6.30|><|6.94|> Ini memberikan laluan untuk aktivis pembangunan masyarakat mencari sokongan asing bagi program mereka dan menggalakkan Kiai Setempat untuk bekerjasama.<|19.26|><|19.60|> Di tengah deram-derum tentang kepimpinan pusat di Jakarta tidak memberi perhatian terhadap masalah di luar bandar.<|28.86|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> based on trends and the development of community banking networks.<|6.22|><|6.68|> This gives way for community development activists to seek foreign support for their programs<|14.78|><|14.78|> and encourage local KIAIS to cooperate.<|19.16|><|20.08|> In the midst of the rumble about central leadership in Jakarta,<|24.72|><|24.72|> the KIAIS did not pay attention to the problems outside the city.<|28.66|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Timbul pula tuduhan bahawa Gus Dur bersimpati terhadap Syiah dan beliau menyokong gagasan-gagasan kalangan yang dipengaruhi oleh falsafah Muqtazilah.<|12.10|><|13.32|> Kritikan tersebut berasas.<|15.46|><|15.78|> Gus Dur bukan penganut Syiah diam-diam.<|19.00|><|20.44|> Tetapi beliau bersimpati terhadap sekumpulan kecil cendekiawan Indonesia yang muncul pada penghujung 1980-an.<|29.92|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> There was also a claim that Gusdur sympathized with the Shia and he supported the ideas of the people affected by Muqtazila's falsehood.<|12.06|><|12.56|> The criticism was based on Gusdur not silently embracing the Shia, but he sympathized with a small group of Indonesian Chendekiawan who appeared at the end of the 1980s.<|29.92|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> dengan tokoh paling menonjol di kalangan mereka, Jalaluddin Rahmat, yang telah menganut syiah atau setidak-tidaknya sedang meneroka pemikiran syiah.<|11.72|><|12.88|> Gusdur malah telah membenarkan kelompok syiah itu menggunakan masjidnya di Ciganjur.<|19.86|><|21.00|> Dibina di atas bidang tanah miliknya sebagai sebahagian daripada program pembinaan masjid secara meluas.<|29.54|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> with the most prominent figure among them, Jalaluddin Rahmat,<|5.16|><|5.72|> who has embraced Shia or at least is embracing Shia thought.<|11.72|><|12.86|> Gusdur has even approved the Shia group to use his mosque in Ciganjur.<|19.86|><|21.06|> Built on the land of his own as part of the mosque construction program,<|28.12|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> anjuran Soeharto yang bermula pada penghujung 1980-an.<|5.16|><|6.18|> Ada sekurang-kurangnya empat sebab Gus Dur memberi sokongan kepada Syiah.<|12.80|><|13.62|> Pertama, memang sifat semula jadi beliau cenderung untuk membantu golongan minoriti yang tertindas.<|22.44|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> Soeharto's campaign that started at the end of the 1980s.<|6.02|><|6.02|> There are at least four reasons why Gus Dur gave support to the Shiites.<|13.02|><|13.02|> First, indeed his attitude towards the minority is often to help the oppressed minority.<|23.02|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> dan kebebasan urani.<|2.28|><|3.46|> Ketiga,<|3.96|><|5.12|> beliau melihat tradisi keilmuan Syiah<|7.58|><|7.58|> yang meneruskan tradisi<|9.74|><|9.74|> ishtihad dan terbuka<|11.72|><|11.72|> kepada spekulasi metafizik<|14.16|><|14.16|> sebagai khazanah pembelajaran<|16.60|><|16.60|> yang subur<|17.46|><|17.46|> dan boleh mendatangkan manfaat<|20.10|><|20.10|> jika digali oleh semua cendekiawan Islam.<|23.52|><|24.38|> Keempat dan terakhir,<|26.54|><|27.16|> beliau berpandangan<|28.18|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> and freedom of speech.<|2.18|><|3.06|> Third, he saw the tradition of Shiite knowledge<|7.58|><|7.58|> that continued the tradition of ijtihad<|10.60|><|10.60|> and opened to metaphysical speculation<|14.08|><|14.08|> as a pious treasure of learning<|16.50|><|16.50|> and can be useful<|19.90|><|19.90|> if it is used by all Islamic scholars.<|22.98|><|24.40|> Fourth and last,<|26.44|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> dan menyebabkan beliau mendapat barisan pimpinan yang cacat dan berpecah belah.<|6.38|><|7.26|> Gus Dur bertindak balas dengan bekerja di luar pasukan,<|10.92|><|12.12|> selari dengan kerangka pemikirannya yang mandiri dan bagi sesetengah orang degil.<|18.52|><|19.68|> Namun beliau mendapati amat melelahkan dan payah<|23.76|><|23.76|> untuk bekerja dengan satu lembaga pusat yang sebahagiannya berseteru<|29.36|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> and caused him to get a poor leadership and split.<|7.18|><|7.18|> Gusdur acted in revenge by working outside the army,<|12.02|><|12.02|> running with his independent mindset and, for some, stubborn.<|19.58|><|19.58|> But he found it very tiring and hard<|24.60|><|24.60|> to work with a central institution that partly cooperated<|29.78|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> dan pendekatan NU terhadap Tasawuf mempunyai asal-usul dalam Islam Syiah Parsi.<|8.24|><|9.48|> Maka, ulama NU perlu memahami Islam Syiah jika mereka mahu memahami tradisionalisme Islam Sunni Indonesia.<|19.44|><|21.18|> Selain itu, Gus Dur juga peminat falsafah rasional Muqtazilah.<|26.18|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> and the closeness of NU to the Sufism has a origin in Persian Shiite Islam.<|8.02|><|8.02|> Therefore, NU scholars need to understand Shiite Islam if they want to understand the traditionalism of Indonesian Sunni Islam.<|20.02|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Filosof Muttazilah<|1.30|><|1.30|> dalam beberapa perkara<|3.80|><|3.80|> tidak diragui bahawa<|6.08|><|6.08|> rasionalisme mereka turut<|8.08|><|8.08|> mempengaruhi pemikirannya.<|9.52|><|11.08|> Beliau juga dikritik<|12.32|><|12.32|> kerana menghujahkan dalam<|14.10|><|14.10|> tulisan-tulisannya bahawa<|16.52|><|16.52|> Islam Indonesia<|17.86|><|17.86|> harus menjadi lebih<|19.64|><|19.64|> keindonesiaan dan kurang<|22.46|><|22.46|> kearaban.<|23.96|><|25.12|> Salah satu poin kritikan<|26.74|><|26.74|> yang berisi terhadap Gusdur<|28.80|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> sokongannya terhadap kumpulan-kumpulan perbincangan halakha.<|4.18|><|5.36|> Langkahnya itu menimbulkan rasa tidak senang<|8.28|><|8.28|> para Kiai konservatif,<|9.94|><|10.74|> terutama mereka<|11.70|><|11.70|> yang merasakan wibawa tradisional mereka<|15.16|><|15.16|> akan terjejas jika Kitab Kuning dipersoalkan.<|19.40|><|20.46|> Di masa lalu,<|21.44|><|21.44|> Kiai mengajar Kitab Kuning dan santri<|24.82|><|24.82|> hanya duduk mendengar dan menghafal teks.<|28.48|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> his support for the groups of halakhah discussions.<|4.22|><|4.90|> His steps caused the KIAI conservatives to feel uncomfortable,<|9.92|><|10.66|> especially those who felt that their traditional Wibawa would be challenged if the yellow book was questioned.<|19.20|><|20.46|> In the past, KIAI taught yellow books and santri only sat listening and memorizing texts.<|28.44|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> tetap dimiliki oleh Kiai dan Teks.<|3.46|><|4.32|> Tidak jatuh ke tangan murid.<|6.32|><|7.24|> Kini, Kiai-Kiai tua merasakan tindakan anak-anak muda<|12.28|><|12.28|> membincangkan Kitab Kuning secara kritis,<|15.64|><|16.62|> menghakis wibawa dan hormat terhadap generasi tua dan tradisi.<|22.18|><|23.14|> Pada penghujung Kongres, Gus Dur akhirnya diberi peluang<|28.24|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> The old KIAI is still owned by KIAI and TEKS.<|3.46|><|4.26|> It did not fall into the hands of the students.<|6.30|><|7.24|> Now, KIAI-KIAI TUA feels the actions of young people<|12.10|><|12.10|> to discuss the Yellow Book critically,<|15.46|><|16.62|> to express respect and respect for the old generation and tradition.<|22.12|><|23.22|> At the end of the Congress, Gusdur was finally given the opportunity<|28.18|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Beliau tidak mencuba mengelak daripada kritikan terhadapnya. Beliau memberi respons dengan tenang dan rasional. Beliau tidak cuba mengelak daripada kritikan yang dilontarkan. Mengakui bahawa dalam banyak sudut beliau telah gagal menunaikan janji yang diberikannya lima tahun lampau.<|20.44|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> diberikan barisan pimpinan<|1.84|><|1.84|> yang berpecah belah<|3.46|><|3.46|> dan dalam beberapa keadaan<|6.34|><|6.34|> amat berseteru terhadapnya.<|8.62|><|9.76|> Beliau tidak menyebut sebarang nama.<|11.90|><|13.32|> Sebenarnya Gus Dur<|14.60|><|14.60|> tidak perlu menyebut sebarang nama<|16.92|><|16.92|> kerana semua orang tahu<|19.30|><|19.30|> yang dimaksudkan beliau itu<|21.54|><|21.54|> ialah setiausaha agung<|23.90|><|23.90|> dan beberapa pemimpin<|26.06|><|26.06|> yang dipilih oleh Kiai As'ad.<|28.52|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> given a split leadership line and, in some circumstances, very consistent with it.<|8.62|><|9.48|> He did not mention a name.<|11.78|><|12.92|> Actually, Gus Dur did not need to mention a name because everyone knew that what he meant was<|21.66|><|21.66|> the great effort and several leaders chosen by Kiai As'ad.<|28.52|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Beliau juga secara agak realistik mengakui bahawa beliau bukan seorang pentadbir yang baik dan diluar kemampuannya untuk menjalankan proses pembaharuan struktur pentadbiran pusat NU dalam penggal pertama kepimpinan.<|16.62|><|17.00|> Berkenaan kritikan tentang keterbukaannya terhadap rasionaliti ala Muqtazilah dan pengindonesiaan Islam Indonesia, beliau berterus terang dan lantang.<|29.66|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> He also, in a rather realistic way, admitted that he was not a good administrator and that he was not capable of running the process of renewing the structure of the NU Central Administrative Office in the first stage of leadership.<|16.56|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Sama seperti ketika menyentuh tentang penelitian kitab kuning secara kritis oleh kumpulan-kumpulan perbincangan.<|9.14|><|9.24|> Di depan himpunan itu, Gus Dur mengemukakan pendapatnya bahawa mereka tidak ada pilihan melainkan bergelut dengan isu-isu ini jika mahu NU mendapat tempat dalam dunia modern.<|25.50|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> Same as when touching on the critical research of the Yellow Book by the discussion groups.<|9.02|><|10.02|> In front of the gathering, Gus Dur revealed his opinion that they have no choice but to engage in these issues if they want NU to get a place in the modern world.<|26.02|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Institusi dan tradisi yang begitu dibangga-banggakan NU akan semakin kakaku dan lambat laun akan runtuh.<|9.32|><|10.60|> Gus Dur menghujahkan bahawa pesan tren tidak lagi boleh bersandar pada pembelajaran secara menghafal dan menelan bulat-bulat teks-teks klasik.<|21.14|><|21.98|> Menjadi sifat anak-anak muda untuk mahu melakukan lebih daripada itu.<|26.98|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> Institusi dan tradisi yang begitu dibangga-banggakan NU akan semakin kakaku dan lambat laun akan runtuh.<|9.30|><|10.60|> Gus Dur menghujahkan bahwa pesantren tidak lagi boleh bersandar pada pembelajaran secara menghafal dan menelan bulat-bulat teks-teks klasik,<|21.14|><|21.98|> menjadi sifat anak-anak muda untuk mahu melakukan lebih daripada itu.<|26.98|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Mereka akan mencari tempat lain.<|3.06|><|4.28|> Menurut von Brenes, ucapan Gus Dur ditaburi beberapa kiasan dan jenaka pintar.<|10.92|><|11.68|> Maka, walaupun beliau sering melontarkan pandangan kritis, hadirin dalam perhimpunan itu menjadi semakin responsif dan lebih memahami.<|22.24|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> they will look for another place.<|3.02|><|4.28|> According to Von Brenes,<|5.50|><|6.22|> Gus Dur's words were sprinkled with some decoration and clever tricks.<|10.66|><|11.64|> Therefore, even though he often sheds a critical eye,<|15.50|><|16.24|> the audience in the gathering became more responsive and more understanding.<|22.18|><|23.24|> He was like NU,<|25.04|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> dalam keadaan para pengikut berpecah belah<|2.68|><|2.68|> dalam kedua-dua sayap Tanfizyah dan Syuriah.<|6.30|><|7.42|> Lebih merumitkan keadaan,<|9.04|><|9.82|> beberapa bulan setelah selesai muktamar,<|12.26|><|12.78|> Idham Khalid yang tidak berpuas hati kerana penyokongnya<|16.14|><|16.14|> tidak dilibatkan dalam lembaga baru<|18.98|><|18.98|> telah melancarkan kempin kecil-kecilan<|22.00|><|22.00|> tetapi berterusan menentang Gusdur.<|25.60|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> dalam keadaan para pengikut berpecah belah dalam kedua-dua sayap Tanfizyah dan Syuriah.<|6.30|><|7.42|> Lebih merumitkan keadaan, beberapa bulan setelah selesai muktamar,<|12.26|><|12.26|> Idham Khalid, yang tidak berpuas hati kerana penyokongnya,<|16.14|><|16.94|> tidak dilibatkan dalam lembaga baru, telah melancarkan kempin kecil-kecilan,<|21.98|><|22.56|> tetapi berterusan, menentang Gusdur.<|25.60|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Tiba-tiba memijak pedal brake. Untuk memastikan kereta itu dapat terus bergerak maju, ujarnya, maka seseorang perlu menekan pendikit minyak. Ujarnya, itulah tugas beliau dan beliau tidak segan-segan untuk melaksanakan tugas itu.<|19.82|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> to make sure the car can keep moving forward,<|6.36|><|6.82|> then someone needs to press the gas pedal.<|11.80|><|13.00|> That's his job and he's not shy to do it.<|19.74|><|20.50|> His speech is bright, well-arranged rhetorically,<|24.78|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> dan hikmah sehingga tidak banyak orang yang mampu berhujah menentangnya.<|5.80|><|6.90|> Gus Dur melangkah keturun dari podium disambut dengan tepukan bergemuruh.<|11.82|><|12.76|> Apabila tiba masa untuk memilih barisan kepimpinan pusat bagi lima tahun mendatang,<|18.18|><|18.18|> Gus Dur dan Kiai Ahmad Siddiq berdepan persaingan hebat yang diterajui Kiai As'ad Syamsul Arifin,<|25.92|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> and wisdom so that not many people are able to fight it.<|5.74|><|6.40|> Gusdur's steps down from the podium were greeted with a loud applause.<|11.74|><|12.70|> When it was time to choose the center's leadership for the next five years,<|18.12|><|18.78|> Gusdur and Kiai Ahmad Siddiq faced a great competition<|22.78|><|22.78|> which was praised by Kiai As'ad Shamsul Arifin,<|25.92|><|27.20|> Idham Khalid and Yusuf Hashim.<|29.54|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Para pesaing Gus Dur dan Kiai Ahmad mendakwa kedua-dua tokoh itu amat tidak popular dan persaingan akan menjadi sengit.<|11.56|><|12.48|> Ternyata yang terjadi adalah sebaliknya.<|15.42|><|16.88|> Dalam persaingan untuk jawatan Rais Am, Kiai Ahmad Siddiq menewaskan Idham Khalid dengan 188 undi berbanding 116.<|28.00|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> The Ghusdur and Qiyai Ahmad competitors claimed that both of the characters were very unpopular and the competition would be a mess.<|11.50|><|12.50|> It turned out that the opposite was true.<|15.16|><|16.02|> In the competition for the position of Raiz Am, Qiyai Ahmad Siddiq defeated Idham Khalid with 188 votes compared to 116.<|28.02|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> The first Gusdur for the general chief position was his father, Yusuf Hashim.<|6.02|><|7.02|> However, Yusuf Hashim finally failed to win 40 votes that were needed to compete, allowing Gusdur to win without a match.<|20.02|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Kedudukannya bertambah kukuh.<|1.98|><|3.54|> Kini beliau mendapat barisan kepimpinan pilihannya, manakala wibawanya dalam NU diperkukuh oleh ujian di Krapiak.<|13.48|><|14.14|> Selain itu, persetujuan-persetujuan yang dicapai oleh para perwakilan dalam perhimpunan tersebut menyokong usaha-usaha yang beliau gerakkan, khususnya dalam bidang pembangunan masyarakat.<|29.46|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Bukti tahap sokongan terhadap NU di kalangan masyarakat Indonesia dapat dilihat pada pembukaan sebuah cawangan perikmatan pinjaman berskala kecil dan sebuah cawangan bank di Bandar Perindustrian Sidoarjo di luar Surabaya.<|19.94|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> The support for NU in the Indonesian community can be seen in the opening of a small-scale loan service and a bank service in Sidorjo Industrial Park outside Surabaya.<|19.94|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Grameen Bank di Bangladesh<|2.12|><|2.12|> untuk menyediakan pinjaman<|4.46|><|4.46|> kepada golongan yang<|5.96|><|5.96|> tidak dilayan oleh<|7.92|><|7.92|> bank-bank konvensional.<|9.32|><|10.60|> Bank berkenaan<|11.58|><|11.58|> disokong oleh Bank Sumah<|13.92|><|13.92|> yang dimiliki China<|15.78|><|15.78|> dan menawarkan<|17.68|><|17.68|> akaun berfaedah konvensional.<|19.90|><|20.94|> Gusdur dan<|21.68|><|21.68|> para pemikir progresif yang lain<|23.98|><|23.98|> menolak pendapat<|25.58|><|25.58|> banyak Muslim konservatif<|27.40|><|27.40|> yang menganggap<|29.42|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> Grameen Bank in Bangladesh to provide loans to unpaid groups by conventional banks.<|9.30|><|10.30|> Bank Berkenaan is supported by Bank Suma, which is owned by China, and offers a conventional benefit account.<|19.78|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Bank Modern sama dengan<|2.26|><|2.26|> RIBA yang diharamkan<|4.40|><|4.40|> Quran. Gusdur<|6.58|><|6.58|> sentiasa lantang mempertahankan<|8.80|><|8.80|> China dan penganut<|10.42|><|10.42|> Kristian Indonesia<|11.72|><|11.72|> iaitu kedua-dua<|14.42|><|14.42|> masyarakat protestan dan katolik.<|16.58|><|17.70|> Maka<|18.12|><|18.12|> banyak China Indonesia<|20.20|><|20.20|> sanggup menyokong usaha-usahanya.<|22.90|><|23.86|> Banyak pemerhati<|24.88|><|24.88|> pada masa itu<|25.84|><|25.84|> memuji usaha sama<|27.78|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> Bank Modern, as well as Riba, which is forbidden by the Quran.<|4.90|><|6.06|> Gusdur always defended China and Indonesian Christian followers,<|11.60|><|12.40|> namely both Protestant and Catholic religions.<|16.54|><|17.62|> Therefore, many Indonesians in China were willing to support his efforts.<|22.60|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Bekas Menteri Agama Munawir Shezali pernah menyebut perkara itu seharusnya telah dibuat jauh lebih awal.<|10.78|><|10.98|> Senada dengan beliau ialah Dorjatun Kunjorojakti, Tekan Fakulti Ekonomi Universitas Indonesia yang menyatakan,<|21.98|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> former Minister of Religion Munawir Shezali once said,<|5.70|><|5.70|> that thing should have been done much earlier.<|10.70|><|11.80|> In line with him is<|13.64|><|13.64|> Dorojatun Kunjorojakti,<|16.36|><|17.02|> Dean of the Faculty of Economics of the University of Indonesia<|20.22|><|20.22|> who stated,<|21.78|><|22.78|> the NU-Suma business is a great success,<|27.28|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> retak tetapi sekurang-kurangnya perubahan itu dapat menikmati tempoh keterbukaan dan hubungan baik dengan rejim Soeharto.<|10.14|><|11.86|> Rejim Orde Baru Menyokong Gusdur<|15.12|><|15.12|> Pada tahun 1984, kerajaan dan juga tentera yang menyokongnya amat curiga terhadap Islam politik.<|24.20|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> but at least the change can enjoy an open time and a good relationship with the Soeharto regime.<|10.16|><|11.88|> The new order regime supports Gusdur.<|15.10|><|15.80|> In 1984, the government and also the army that supported him were very suspicious of political Islam.<|23.72|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> telah dilakukan sejak 15 tahun lalu.<|2.56|><|3.74|> Suharto tidak mengeluarkan sebarang kenyataan umum<|7.02|><|7.02|> tentang usaha itu.<|8.58|><|9.76|> Tetapi, menurut beberapa pegawai kanan kerajaan,<|13.08|><|13.70|> beliau amat tidak senang hati dengannya.<|16.14|><|17.76|> Nampaknya, beliau gusar melihat keluarga Cina Kristian<|21.90|><|21.90|> Surya Jaya, pemilik Bank Suma,<|24.80|><|25.42|> membentuk hubungan akrab dengan masyarakat Muslim tradisional<|29.52|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> Suharto did not release a single public statement about the effort.<|8.26|><|8.26|> However, according to several government officials, he was very unhappy with it.<|16.10|><|16.10|> It seems that he was shocked to see the Chinese Christian family of Surya Jaya, the owner of the Sumerian bank, form a close relationship with traditional Muslim communities.<|29.70|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Sepertimana beliau gundah melihat NU mengembangkan peranan dan pengaruh sosialnya di bawah pimpinan Gus Dur?<|9.08|><|10.48|> Kencing manis dan kehilangan daya penglihatan<|14.50|><|14.50|> Secara jasmani, Gus Dur tampak sihat dengan tenaga yang tampak tidak pernah habis.<|22.92|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> serta tidak jarang pula keluar negara untuk menyampaikan ucapan di persidangan-persidangan dan seminar-seminar.<|10.14|><|11.64|> Berat badannya 30 kg melebihi berat badan ideal baginya cukup untuk menjadikan beberapa gerakan,<|19.86|><|20.36|> misalnya untuk sujud dalam sembah yang sukar dilakukan.<|24.20|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> and rarely go abroad to deliver speeches at meetings and seminars.<|9.66|><|10.76|> His body weight, 30 kilograms more than the ideal body weight for him,<|16.56|><|17.34|> is enough to make a few movements, for example, to prostrate in a difficult prayer.<|22.34|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Namun, pada tahap itu, beliau telah merasakan kesan kencing manis tipa kedua walaupun jarang beliau mengadu tentangnya<|10.78|><|10.78|> Kencing manis yang beliau hidapi bukan sesuatu yang menghairankan<|15.90|><|15.90|> Kerana banyak rakan-rakannya di Jakarta, orang lelaki berumur lima puluhan dan memegang kedudukan yang penuh tekanan<|26.78|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> Namun, pada tahap itu, beliau telah merasakan kesan kencing manis tipe kedua, walaupun jarang beliau mengadu tentangnya.<|10.72|><|11.68|> Kencing manis yang beliau hidapi bukan sesuatu yang menghairankan.<|15.86|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> dan kurang bersenam, menghidap penyakit yang sama.<|4.90|><|5.96|> Bagaimanapun, nasib kusdur krejis kerana penyakit itu mula menjijaskan penglihatannya.<|13.40|><|14.50|> Beliau telahpun hilang daya penglihatan mata kirinya berikutan kemalangan pada tahun 1978<|21.68|><|21.68|> yang menyebabkan retina matanya tertanggal dan gagal bercantum kembali.<|28.30|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> and less sensitive,<|2.02|><|2.02|> experiencing the same disease.<|5.02|><|5.02|> However,<|7.02|><|7.02|> Nasib Kusdur was tragic<|9.02|><|9.02|> because the disease<|11.02|><|11.02|> began to affect his vision.<|13.02|><|13.02|> He had lost<|16.02|><|16.02|> his left eye vision<|18.02|><|18.02|> following an accident in 1978<|22.02|><|22.02|> that caused his retina to be detached<|26.02|><|26.02|> and failed to re-enter the heart.<|29.02|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Kini, mata kanannya pula semakin kabur akibat kencing manis dan glokoma.<|5.98|><|7.14|> Menjelang ulang tahunnya yang ke-50, glokoma telah mula mengaburi pandangan sisinya.<|13.44|><|13.98|> Bagi seorang ulat buku seperti Gusdur, perkembangan itu membimbangkan.<|20.34|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> Now, his right eye is getting worse due to diabetes and glaucoma.<|6.06|><|7.14|> Before his 50th birthday, glaucoma has begun to spread his vision.<|12.86|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Salah satu petanda bahawa beliau mungkin merasa bimbang tentang kesihatannya ialah apabila beliau kerap menyebut bahawa ayah dan datuknya telah mati muda dan beliau juga tidak menjangka akan hidup lama.<|17.40|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> One of the signs that he may be worried about his health is when he often says that his father and grandfather have died young and he also does not expect to live long.<|17.40|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> beliau mengambil pendekatan berani<|2.22|><|2.22|> dan bahkan cuai dalam politik.<|5.40|><|6.32|> Gus Dur menuang segala tenaganya<|8.58|><|8.58|> ke dalam setiap aspek kedudukannya<|11.06|><|11.06|> di NU<|12.20|><|12.20|> kecuali aspek pentadbiran<|14.86|><|14.86|> dan pengurusan umum.<|16.66|><|18.14|> Beliau berjaya mengharung<|19.98|><|19.98|> Muktamar 1989<|21.74|><|21.74|> mengatasi tekanan daripada Soeharto<|25.42|><|25.42|> dan malah mengukuhkan kedudukannya.<|28.52|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> he took courage and even courage in politics.<|6.02|><|6.02|> Gusdur poured all his energy into every aspect of his position in the NU,<|13.02|><|13.02|> except the administration and general management aspects.<|18.02|><|18.02|> He successfully defeated Muqtamar in 1989,<|23.02|><|23.02|> overcome the pressure from Soeharto and even established his position.<|29.02|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Artijah daripada Muqtamar itu menjadikan beliau optimis.<|4.02|><|5.32|> Mega gelap yang berkumpul di kaki langit dalam bentuk penentangan yang semakin meningkat daripada Soeharto nampaknya tidak dianggap gusdur sebagai sesuatu yang perlu dibimbangkan.<|19.02|><|20.36|> Sebaliknya, beliau melihatnya sebagai satu cabaran dan pendorong tindakan.<|26.26|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> The criticism from Muqtamar made him optimistic.<|5.02|><|5.02|> The mega-darkness that gathers in the sky in the form of a challenge that is increasing from Soeharto<|13.02|><|13.02|> appears to be not considered as something that needs to be considered.<|20.02|><|20.02|> On the contrary, he sees it as a challenge and an incentive.<|27.02|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> rejim cenderung mengabaikan NU yang dianggapnya sebagai moderat dan pragmatik<|7.14|><|7.14|> dan memberi tumpuan terhadap golongan modernis yang cuba menghidupkan masyumi dalam rupa lain.<|14.82|><|16.18|> Malah di peringkat awal zaman Orde Baru, tentera cenderung melihat NU sebagai sekutu.<|22.86|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> the regime often ignored NU which was considered as moderate and pragmatic<|6.96|><|6.96|> and gave a boost to the modernist group that tried to revive the people in another way.<|14.82|><|16.18|> In fact, in the early stages of the new order, the army often saw NU as a ally.<|22.80|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> dan resah serta bimbang Islam akan digunakan untuk menyalurkan pembangkangan.<|7.20|><|8.24|> Maka NU mula dipandang curiga.<|10.64|><|12.00|> Ada beberapa perkara yang menyebabkan perubahan ini.<|15.26|><|16.10|> Salah satunya ialah masyarakat Indonesia sedang mengalami permulaan kebangkitan semula minat terhadap Islam.<|24.30|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Penindasan politik oleh kerajaan di kampus mula beralih kepada masjid dan kumpulan-kumpulan pengajian Islam sebagai wahana untuk kegiatan dan perbincangan politik mereka.<|14.12|><|14.38|> Penyebab lain ialah PPP yang NU memainkan peranan besar di dalamnya, mencatatkan pencapaian mantap dalam pilihan raya tahun 1977 dan 1982.<|29.34|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Walaupun kedudukan Golkar tidak tergugat, namun apabila PPP meraih 28% undi pada tahun 1982, hanya merosot 1% daripada pencapaian tahun 1977,<|18.12|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Regim itu memarhati dengan penuh minat perkembangan pemikiran Islam progresif dan liberal yang diterajui Nurkholish Majid dan Gusdur.<|11.56|><|11.56|> Ia mengalu-alukan kemunculan pengungkapan Islam yang baru itu yang memberi penekanan terhadap pluralisme dan komitmen keideologian yang mendalam terhadap pemisahan antara agama dan negara.<|27.74|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> sepatutnya menjadi sebuah jamiah diniah,<|3.32|><|4.20|> iaitu sebuah pertubuhan keagamaan<|7.14|><|7.14|> yang diuruskan oleh ulama' untuk ulama'.<|11.18|><|11.18|> Pada masa yang sama,<|12.74|><|13.58|> keengganan idham untuk menentang peminggiran NU<|16.88|><|16.88|> oleh pengerusi PPP Jelani Naru<|20.26|><|20.26|> menimbulkan amarah banyak ulama',<|23.02|><|23.54|> terutama para ulama' seperti<|25.78|><|25.78|> Kiai As'ad Syamsul Arifin yang gengsi<|29.02|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> should be a world community,<|3.02|><|3.02|> namely a religious organization<|7.02|><|7.02|> managed by the scholars for the scholars.<|11.02|><|11.02|> At the same time,<|13.02|><|13.02|> the desire of IDHAM to oppose the NU's removal<|17.02|><|17.02|> by the PPP's leader Jelani Naro<|20.02|><|20.02|> provoked the anger of many scholars,<|23.02|><|23.02|> especially scholars like<|25.02|><|25.02|> Kiai As'ad Shamsul Arifin who is a gangster<|29.02|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> bila aliran itu berjaya menembusi NU.<|3.08|><|4.10|> Walhasil, setelah kemenangan golongan reformis<|7.32|><|7.32|> dalam Munas 1983 dan Muktamar 1984<|12.86|><|12.86|> yang menyaksikan penerimaan terhadap Pancasila<|16.86|><|16.86|> sebagai asas tunggal NU dan pengunduran NU<|21.44|><|21.44|> daripada politik kepartian,<|24.28|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> when the flow successfully passed the NU.<|3.08|><|4.10|> As a result, after the victory of the Reformist group in Munas 1983 and Muktamar 1984<|12.86|><|12.86|> which saw the acceptance of Pancasila as the sole basis of the NU and the overthrow of the NU<|21.42|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Pada tahun 1980-an, sifat kuku besi rejim Soeharto semakin nyata.<|7.48|><|8.42|> Rusuhan Malari pada tahun 1974 menandakan titik peralihan daripada separa liberalisme yang tidak berpihak kepada rejim kuku besi yang memiliki cita-cita authoritarian.<|23.48|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> In the 1980s, the iron fist of the Soeharto regime became more real.<|7.48|><|8.48|> Malari's invasion in 1974 marked a turning point from a non-partisan liberalism to an iron fist regime that had authoritarian ideals.<|23.48|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Atas beberapa sebab, orientasi asasi rejim order baru adalah pragmatik, menumpu kepada peningkatan peluang perniagaan, bersandarkan amalan rent-seeking, mengumpul kekayaan pribadi atau kelompok dengan bantuan kerajaan tanpa menyumbang ke arah peningkatan kekayaan umum negara.<|24.24|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> For several reasons, the orientation of the new order regime is pragmatic,<|6.36|><|7.42|> focusing on increasing business opportunities,<|10.48|><|11.22|> using the practice of rent-seeking,<|13.78|><|14.52|> gathering personal wealth or groups with the help of the government<|19.66|><|19.66|> without contributing to the development of the national wealth.<|23.94|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> yang saling bersaing dan ketidakupayaan termasuk ketidakupayaan yang disengajakan<|7.16|><|7.16|> yang sering mengatasi cita-cita bersama aparat keselamatan.<|12.38|><|13.64|> Namun, tanpa kerjasama Anasir dalam elit pemerintahan,<|17.68|><|18.50|> tidak mungkin untuk bergerak di peringkat kebangsaan.<|21.84|><|22.72|> Dengan barangkali sebanyak 35 juta anggota,<|26.30|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> and the efforts, including the efforts that are deliberately made,<|7.16|><|7.74|> which often overcome the goals of the security apparatus.<|12.22|><|12.92|> However, without the cooperation of Anasir in the government elite,<|17.58|><|18.40|> it is impossible to move in the national level.<|21.74|><|22.70|> With perhaps as many as 35 million members,<|26.30|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> memiliki jaringan kemasyarakatan paling meluas di luar tentera Indonesia.<|5.84|><|7.16|> Soeharto tahu bahawa ukuran pertubuhan itu saja sudah cukup menjadikannya mustahil untuk dikawal<|15.16|><|15.16|> jika ia merasa terlalu dimusuhi walaupun dengan sumber sebanyak yang dimilikinya.<|21.34|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> has the widest social network outside of the Indonesian army.<|6.02|><|6.02|> Soeharto knows that the size of the body alone is enough to make it impossible to be controlled if it feels too hostile,<|18.02|><|18.02|> even with as many resources as it has.<|22.02|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Hualat NU seperti yang dilakukannya ke atas PPP dan PDI.<|5.86|><|7.14|> Pada masa sama, potensi politik NU sentiasa menimbulkan kebimbangan<|13.16|><|13.16|> rejim itu yang semakin tidak bertolak ansur terhadap sebarang bentuk<|18.20|><|18.20|> pembangkangan dan melihat Islamisme Militen sebagai ancaman terbesarnya.<|24.38|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> by the NU as it was done to the PPP and PDI.<|5.88|><|6.50|> At the same time, the NU's political potential<|10.16|><|10.16|> always arouses the concern of the regime<|13.86|><|13.86|> which is increasingly not rejecting Ansur<|16.64|><|16.64|> to some form of rebellion<|18.92|><|18.92|> and sees militant Islamism as its greatest threat.<|24.28|><|25.56|> The success of Qiyai Ahmad Siddiq and Gusdur<|28.84|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> dalam Munas 1983<|2.74|><|2.74|> amat menarik perhatian<|5.24|><|5.24|> rejim pemerintah.<|6.38|><|7.46|> Paling menarik perhatian<|8.74|><|8.74|> ialah dua keputusan<|10.98|><|10.98|> yang dibuat oleh NU<|12.54|><|12.54|> cadangan untuk tidak membenarkan<|15.16|><|15.16|> pegawai NU<|16.26|><|16.26|> memegang jawatan dalam parti politik<|19.58|><|19.58|> yang secara langsung<|21.64|><|21.64|> bererti NU menarik diri<|23.74|><|24.50|> daripada politik amali<|25.96|><|25.96|> dan penerimaan terhadap<|27.98|><|27.98|> Pancasila sebagai<|29.74|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> setunggal NU.<|1.02|><|2.32|> Bagi Benny Mordani<|4.38|><|4.38|> dan rakan-rakannya,<|5.44|><|6.12|> tampak seperti kerisauan<|7.84|><|7.84|> rejim yang terbesar terhadap<|10.24|><|10.24|> NU terungkai.<|11.68|><|12.26|> Sekelip mata sekiranya<|14.10|><|14.10|> para reformis dalam NU<|16.28|><|16.28|> berjaya mendorong Muqtamar<|18.38|><|18.38|> meluluskan<|19.68|><|19.68|> kedua-dua keputusan itu<|21.52|><|21.52|> seperti yang telah berjaya mereka lakukan<|24.32|><|24.32|> dalam munas.<|25.78|><|27.10|> Tidak bererti<|28.04|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> For Benny Mordani and his colleagues, it looks like the greatest regime anxiety towards the NU is<|11.02|><|11.02|> broken, at a glance, as if the reformists in the NU managed to push Muqtamar to pass both<|20.02|><|20.02|> decisions as they have successfully done in Munas.<|26.02|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Soalkan, beliau telah membuktikan diri sebagai kawan setia rejim order baru sejak sebelum kemunculan rejim itu lagi dan bahkan beliau terus menunjukkan sokongannya pada tahun 1980-an dengan membiarkan ketua PPP Jelani Naro melanggar kepentingan NU.<|22.90|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> He has proven himself as a loyal friend of the new regime order since before the emergence of that regime and even he continued to show his support in the 1980s by letting PPP leader Jelani Naro violate the interests of NU.<|22.92|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> bahawa kemerosotan populariti idham bererti idham menjadi semakin tidak berguna buat rejim.<|9.30|><|10.18|> Maka, Beni dan rakan-rakannya dalam aparat keselamatan melakukan segala yang mereka mampu untuk melancarkan kemarahan Kiai Ahmad Siddiq dan Gusdur.<|21.92|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> that the spread of the Idham popularity means that Idham becomes more and more useless for the regime.<|9.26|><|10.26|> So, Beni and his friends in the security apparatus do everything they can to spread the anger of Qiyai Ahmad Siddiq and Gusdur.<|21.92|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> kuasa mereka bergantung kepada hubungan politik.<|3.14|><|4.20|> Akan tetapi, kebanyakan pelajar dan graduan muda pesantren<|8.94|><|8.94|> lebih bimbang jika NU dan sistem pesantrennya dipinggirkan oleh masyarakat modern<|15.56|><|15.56|> seperti golongan Amish dan Shekhar di Amerika.<|20.44|><|21.26|> Tidak seperti kebanyakan senior sebelum mereka,<|25.10|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> their power depends on political relations.<|4.18|><|4.18|> However, most students and young students<|9.38|><|9.38|> are more worried if the NU and its training system<|13.14|><|13.14|> are left out by modern society,<|16.98|><|16.98|> like the Amish and Shekhar groups in America.<|22.06|><|22.06|> Unlike most seniors before them,<|25.74|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> dalam muktamar 1984.<|2.12|><|3.66|> Bagaimanapun, hampir tidak diragukan tanggapan bahawa<|8.10|><|8.10|> rejim order baru menyokong kedua-dua mereka<|11.64|><|11.64|> memainkan peranan besar dalam membentuk sikap kalangan NU.<|16.68|><|17.74|> Pembaharuan Islam dan Departmen Agama<|20.70|><|20.70|> Hubungan bertambah baik antara NU dan rejim<|25.88|><|25.88|> mendatangkan sejumlah kelebihan.<|28.14|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> in September 1984.<|2.12|><|3.78|> However,<|4.46|><|5.14|> it is almost undoubted<|6.84|><|6.84|> that the new regime<|8.52|><|8.52|> supported both of them<|11.64|><|11.64|> to play a big role<|13.66|><|13.66|> in shaping the attitude<|15.60|><|15.60|> of the NU,<|16.70|><|17.72|> the Islam Revolution<|18.94|><|18.94|> and the religious department.<|20.60|><|22.04|> The better relationship<|23.54|><|23.54|> between the NU and the regime<|25.82|><|25.82|> brought a number of advantages,<|28.12|><|29.12|> including<|29.62|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Kerjasama dengan Departmen Agama, singkatannya DIPAK, mendahului pembentukan Kementerian Agama yang kembali rapat.<|9.48|><|9.80|> NU telah lama menganggap jabatan itu seakan miliknya dan bukan semata-mata kerana ia mahu kekal mengawal kebudayaan rasmi.<|20.48|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> Working with the Department of Religion, in short, DIPAK, preceded the establishment of a close religious ministry.<|9.40|><|10.54|> NU has long considered the office as its own and not just because it wants to continue to control the official culture.<|20.38|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Islam Negeri, IAIN.<|2.60|><|3.64|> Perkara remeh<|4.36|><|4.36|> sedemikian terus<|6.16|><|6.16|> diberi perhatian dalam NU<|8.04|><|8.04|> namun kawalan reformis<|10.56|><|10.56|> ke atas DIPAK juga<|11.80|><|11.80|> akan memberikannya keupayaan<|14.28|><|14.28|> untuk mempengaruhi IAIN<|16.28|><|16.90|> dan mendapatkan ruang<|19.72|><|19.72|> untuk para cendekiawan progresif<|22.42|><|22.42|> menulis dan mengajar<|24.30|><|24.30|> tanpa kekangan.<|25.50|><|27.18|> Dari sudut ini,<|28.88|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> Islam Negeri, IAIN.<|2.60|><|3.64|> Perkara remeh sedemikian terus diberi perhatian dalam NU, namun kawalan reformis ke atas DIPAK<|11.42|><|11.42|> juga akan memberikannya keupayaan untuk mempengaruhi IAIN dan mendapatkan ruang untuk para cendekiawan<|21.66|><|21.66|> progresif menulis dan mengajar tanpa kekangan.<|25.50|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> dapat sokongan rejim.<|1.24|><|2.38|> Rejim secara giat menggalakkan<|4.60|><|4.60|> pengembangan pemikiran Islam liberal<|6.76|><|6.76|> ketika Mukti Ali menjadi menteri<|9.56|><|9.56|> pada tahun 1970-an<|11.62|><|11.62|> dan ia berhasrat untuk terus menyokong<|15.68|><|15.68|> perkembangan Islam yang toleran<|18.16|><|18.16|> dan tidak kepartian itu.<|20.06|><|21.52|> Kini, dengan kemaraan golongan liberal<|24.10|><|24.10|> dalam NU, rejim bersenang hati<|27.10|><|27.10|> untuk melancarkan peluasan pengaruh mereka.<|29.74|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> regime. The regime was eager to encourage the development of liberal Islamic thinking when Muqtiali became minister in the 1970s, and he was eager to continue to support the tolerant and non-partisan Islamic development.<|20.02|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Pada tahun 1983, tidak lama sebelum Gus Dur menjadi ketua eksekutif NU, Menteri Agama Baru dilantik. Pelantikan Geraduan Pesantren Berminda Pembaharuan Munawir Shezali dialu-alukan.<|18.74|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> In 1983, not long before Gus Dur became the executive director of NU, the new religious minister was appointed.<|11.64|><|12.64|> The appointment of the new minister of the ministry of religion, Munawir Shezali, was postponed.<|18.56|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> dan sering menghadiri pertemuan di rumah Wahid Hashim di Jakarta ketika Gus Dur diberi tugas menghidang teh<|8.84|><|8.84|> dan kadang-kadang mengikat tali kasut mereka yang tersengguk tidur dalam pertemuan rasmi setelah masing-masing mula memegang jawatan baru.<|20.44|><|21.72|> Munawir mengingatkan Gus Dur bahawa beliau pernah menjadi salah seorang mangsanya.<|27.62|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> and often attended meetings at Wahid Hashim's house in Jakarta when Gusdur was given the task of serving tea<|8.82|><|8.82|> and sometimes tying their sleeping shoes in official meetings after each started holding a new position.<|20.42|><|21.72|> Munawir reminded Gusdur that he had been one of his victims.<|27.48|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Munawir Syazali sememangnya orang yang ideal untuk memegang jawatan Menteri Agama. Beliau sememangnya seorang yang moderat dan liberal serta kuat memperjuangkan toleransi dan keinklusifan.<|15.38|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> Munawir Shazali is indeed an ideal person to hold the role of Minister of Religion.<|7.02|><|7.02|> He is indeed a moderate and liberal person, and is strong in fighting tolerance and inclusiveness.<|17.02|><|17.02|> Although Munawir is a modernist, he is accustomed to the world of the pious and classical Islamic religion.<|26.02|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> dan Gusdur serta menyokong pendirian progresif yang diambil oleh Harun Nasution, Rektor IAIN Syarif Hidayatullah.<|11.18|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> Majid and Gusdur, as well as supporting the progressive establishment taken by Harun Nasution,<|7.36|><|8.50|> Rector IAIN Sharif Hidayatullah.<|11.18|><|12.02|> After becoming Minister, he immediately took action to encourage the promotion of<|18.34|><|18.34|> IAIN's young hands that are potential, which most of them get education at Pesantren<|26.98|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> peringkat pasca sarjana<|1.68|><|1.68|> di Universiti-Universiti Barat<|4.24|><|4.24|> terutama<|5.80|><|5.80|> dalam bidang ilmu<|7.62|><|7.62|> kemasyarakatan.<|8.56|><|10.22|> Harun juga pendukung<|11.84|><|11.84|> kuat Ijtihad yang<|13.64|><|13.64|> diperjuangkan Neomodernisma<|16.12|><|16.12|> sebagai pendekatan<|17.72|><|17.72|> pentafsiran Quran yang<|19.74|><|19.74|> peka terhadap persekitaran<|21.96|><|21.96|> kebudayaan yang unik<|23.84|><|23.84|> pada zaman Nabi<|25.06|><|25.06|> serta penyesuaian yang perlu<|27.66|><|27.66|> dibuat bagi menerapkan<|29.60|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> the postgraduate level at Western Universities,<|4.22|><|5.14|> especially in the field of social science.<|8.50|><|9.24|> Harun is also a strong supporter of Ijtihad<|12.98|><|12.98|> which is fought by Neo-Modernism<|15.50|><|16.06|> as an approach to the interpretation of the Quran<|18.98|><|18.98|> which is firm towards the unique cultural environment<|23.76|><|23.76|> in the era of the Prophet<|25.00|><|25.00|> as well as the adjustments that need to be made<|28.22|><|endoftext|>


<|startoftranscript|><|ms|><|transcribe|><|0.02|> Quran dalam masyarakat kontemporari.<|2.62|><|4.68|> Munawir Shazali<|5.80|><|5.80|> mencurahkan tenaganya<|7.66|><|7.66|> ke arah usaha<|9.22|><|9.22|> membaharui sistem IAIN.<|12.06|><|13.94|> Pembaharuan sedemikian<|15.22|><|15.22|> memberi manfaat kepada NU<|17.62|><|17.62|> kerana IAIN<|20.04|><|20.04|> menyediakan peluang<|22.10|><|22.10|> pengajian tinggi yang utama<|24.44|><|24.44|> bagi lulusan pesantren.<|26.26|><|27.60|> Banyak<|28.04|><|endoftext|>


<|startoftranscript|><|en|><|transcribe|><|0.02|> Quran dalam masyarakat kontemporari.<|2.62|><|3.94|> Munawir Shazali mencurahkan tenaganya ke arah usaha membaharui sistem IAIN.<|12.06|><|13.18|> Pembaharuan sedemikian memberi manfaat kepada NU kerana IAIN menyediakan peluang pengajian<|22.62|><|22.62|> tinggi yang utama bagi lulusan pesantren.<|26.26|><|endoftext|>