Hasil Pencarian  ::  Simpan CSV :: Kembali

"Nikolai Vasilievich Gogol, merupakan salah seorang sastrawan Rusia yang berperan penting dalam meletakkan era keemasan kesusastraan Rusia pads abad ke sembilan belas. Salah satu keunggulan Gogol adalah dengan memunculkan gaya penulisan sastra baru di Rusia, yang dikenal dengan realisme kritis. Realisme kritis disini berarti bahwa realitas yang' harus ditampilkan adalah realitas yang buruk-buruk atau yang bersifat negatif saja, dengan asumsi bahwa orang yang melihat keburukan tersebut menjadi sadar dan kembali pada fitrahnya sebagai manusia. Dad pemahaman ini, muncul suatu permasalahan, bagaimana realisme kritis ini dituangkan Gogol dalam Revi2or, Shinyel, dun Myortvye Dushi.Berangkat dari permsalahan sebagaimana dijabarkan di atas, maka tujuan dari penelitian ini adalah untuk mengungkapkan konsep realisme kritis, melalui tokoh dan penokohan dalam karya Revisor, Shinyel, dun Myortvye Dushi. Untuk mencapai tujuan penelitian ini, maka digunakan metode intrinsik, artinya melihat hal-hal yang membangun karya sastra tersebut dari dalam; dan metode ekstrinsik, yang berarti, melihat hal-hal yang mempengaruhi penciptaan karya tersebut dari luar. Berdasarkan analisis tokoh dan penokohan terhadap karya Revizor, Shinyel, dan Myortvye Dushi, maka didapati suatu hasil bahwa ketiga karya ini merupakan karya realisme kritis. Kritik social yang ditampilkan secara humor-ironi, menjadi tidak terasa menghujam karena dibungkus dalam kemasan humor. Konflik yang terjadi antar tokoh, ditandai oleh timbulnya dehumanisasi dan desosialisasi, yang pada gilirannya menghasilkan suatu kondisi, dimana individu berorientasi terhadap pengagungan materi semata. Dengan kata lain, telah terjadi depersonalisasi, yaitu manusia pribadi kehilangan dirinya yang sesungguhnya. Penggambaran karakteristik masyarakat Rusia yang tertuang dalam bentuk tatanan masyarakat sosialisme ash Rusia (obshchina) yang menekankan kehidupan komunal, keakraban terhadap kebersamaan (obshestvo), dan sifat-sifat kesederhanaan, kejujuran (narodnicestvo) dan bukan sifat-sifat religiusitas (sveti lyudi) telah sirna diterjang kuasa materi yang semakin meraja lela."

"Banten Sultanate is a region known having active and productive ulema (the savants) in writing and copying manuscripts (works) especially religious manuscripts. The process of works writing got full support from the ruler. It had been recorded since Sultan Abu Mafakir Mahmud Abd al-Qadir regime (ruled 1626-1651), and furthermore, the productive period of process of works writing continued until the 19th century. Many of them belonged to Middle East ulema alumnae and stayed in Mecca for a long time, while being there they were active in writing work. Banten Sultanates had a religion counselor, who was one of ulema alumnus, at the same time as a royal work writer who was used to write on his king request. Some religious manuscripts were /dab literature which contained religious teaching an advices, for example filch, theology, Sufism or mysticism, tafsir, nahwu and sarI(Arabic grammer), akhlaq (morals and Islam etics), etc. They were written in Arabic, Sundanesse, Javanesse, and Malay with Pegon, Jawi, Arabic and Latin writing character. And those manuscripts haven't been much researched yet until to day primarity from philological approach. One of Bantenese who had ever been in Mecca is Abdullah bin Abd al-Qahhar al-Bantani - henceforth we call him al-Bantani - he was a writer and copier of the 18""' century's works in the rule of Sultan Abu Nasr `Arif al-Din Zain al-`Asyigin bin `Abd al-Fath Syifa' 7ain al-`Arifin (1753-1777). He wrote three religious books and one of them is Fat/i al Muluk Liyasila ila Malik al-Mu/0k `ala Qa `idat Ahl al-Su/ilk (FM) that contained mysticism. This book had neo¬sufism typical written based on Sultan's request in 1183 H (1769M) and become one of Sultan's private library collections. He is also considered as a great Bantenes ulemas after Yusuf al-t Makassari (d. 1699M). The other his works and copies in manuscripts now are still kept in National Library of Indonesia and have not been published yet. FM is a codex unicus and autographic manuscript which in this research as an object that is done using philological and intertextual approach with editing of the text and content analysis. FM's content represents description of Sufism tendency happened commonly in the world of Islam in the 17d' - 18' centuries. In that era, Sufism tended to Islam orthodhox that was tighter and was reconciled with al-Ghazali teaching. While al-Ghazali was considered as a sunni sufic mystic prominent figure. Around the 16tl' - 17d' centuries, sufism world tended to heterodhox and heretical teaching, for instance wandat al-wujud (the unity of being) doctrine of Ibn `Arabi which is considered as a philosophical sufic mystic. Through FM, al-Bantani did reconciliation between al-Ghazali's teaching and Ibn 'Arabi's teaching, and based this reconciliation (or combination) of teaching on the main source of syari a (Islamic formal law, Sacred law); the Koran and the sunna (the prophet tradition). It made al-Bantani's teaching and thought categorized Neo-sufism. This reconciliation of the two teaching (al-Ghazali's and Ibn `Arabi's) was reflected primarily on al-Bantani's thought of relation between God and Nature which regarded as the relation between Khhliq (The Creator) and khalq (the creature). In such a relation, al-Bantani made the concept of tajalli (manifestation of God) of Ibn `Arabi becoming more accessible from the syaz a side, that is Allah does tajalli with creature in His tanzih (purification) and His tasybth (assimilation) so the only and only God as The One Reality is Allah who is pure from all countable creature - He is an Uncountable - and similarity to the creature. His tajalli or tanazzul is..."