Ngetel

  Ngetel dalam bahasa seharian adalah "memasak". Bahasa ngetel ini biasa digunakan oleh santri-santri yang mondok di pondok salaf. Menurut santri-santri yang mondok di pondok salaf kegiatan ngetel ini merupakan kegiatan terpenting nomer dua setelah mengaji kitab.

  Biasanya setelah selesai melakuakan kegiatan ngetel, mereka langsung nyedot (merokok). Tapi santri-santri pondok salaf identik sebelum merokok ngrakit terlebih dahulu alias "nglinting". Kenapa mereka lebih memilih ngrakit? Jawabannya simpel saja, agar bisa lebih irit dan nanti uangnya bisa digunakan untuk ngetel dalam waktu yang lama. Santri-santri pondok salaf pun memilih ngetel karena lebih irit. Yang penting perut bisa terisi nasi dan kenyang.

  Mungkin bahasa ngetel ini hanya dapat ditemui di pondok-pondok salaf saja. Tapi juga tidak semua pondok-pondok salaf menggunakan bahasa ngetel ini. Kegiatan ngetel ini hanya untuk mereka yang ekonominya menengah ke bawah atau untuk mereka yang ingin hidup ngirit. Menurut saya, budaya ngetel ini sangat sulit ditemui di pondok-pondok modern. Saya pernah bertanya pada teman saya yang mondok di pondok modern, katanya kegiatan ngetel sangat sulit diterapkan di pondok modern. Karena begitu padatnya kegiatan di pondok modern. Lagi pula mereka yang mondok di pondok modern tidak tlaten untuk mengetel. Berbeda dengan mereka yang mondok di pondok salaf, santri-santri yang mondok di pondok salaf sangat semangat untuk mengetel.

  Kegiatan ngetel ini biasanya dilakukan dengan cara berkelompok. Jarang sekali ada santri yang ngetel sendiri. Dengan cara ngetel berkelompok bisa mengirit bahan-bahan masakan. Jika Anda ingin tahu asiknya ngetel berkelompok. Kunjungi saja pondok-pondok salaf di sekitar Anda. Atau Anda sekalian saja mondok di pondok salaf, dan ikut ngetel sekalian. Anda akan merasakan nikmatnya kebersamaan mengetel dengan teman-teman dari pondok salaf.

Islamic Philosophy

  Viewed from the point of view of the Western intellectual tradition, Islamic philosophy appears as simply Graeco-Alexandrian philosophy in Arabic dress, a philosophy whose sole role was to transmit certain important elements of the heritage of antiquity to the medieval West.

  However, if seen, from its own perspective and in the light of the whole of the Islamic philosophical tradition which has had a twelve-century-long continuous history and is still alive today, it becomes abundantly clear that Islamic philosophy, like everything else Islamic, is deeply rooted in the Qur’an and Hadith.


  Islamic philosophy is Islamic not only by virtue of the fact that it was cultivated in the Islamic world and by Muslims but because it derives its principles, inspiration and many of the questions with which it has been concerned from the sources of Islamic revelation despite the claims of its opponents to the contrary.’

  All Islamic philosophers from al-Kindi to those of our own day such as ’Allamah Tabatabai have lived and breathed in a universe dominated by the reality of the Qur’an and the Sunnah of the Prophet of Islam. Nearly all of them have lived according to Islamic Law or the Shari ah and have prayed in the direction of Makkah every day of their adult life.

  The most famous among them, such as Ibn Sina (Avicenna) and Ibn Rushd (Averroes), were conscious in asserting their active attachment to Islam and reacted strongly to any attacks against their faith without their being simply fideists.

  Ibn Sina would go to a mosque and pray when confronted with a difficult Problem,’ and Ibn Rushd was the chief qadi or judge of Cordova (Spanish Cordoba) which means that he was himself the embodiment of the authority of Islamic Law even if he were to be seen later by many in Europe as the arch-rationalist and the very symbol of the rebellion of reason against faith. The very presence of the Qur’an and the advent of its revelation was to transform radically the universe in which and about which Islamic philosophers were to philosophize, leading to a specific kind of philosophy which can be justly called “prophetic philosophy”.

  The very reality of the Qur’an, and the revelation which made it accessible to a human community, had to be central to the concerns of anyone who sought to philosophize in the Islamic world and led to a type of philosophy in which a revealed book is accepted as the supreme source of knowledge not only of religious law but of the very nature of existence and beyond existence of the very source of existence.

  The prophetic consciousness which is the recipient of revelation (al-wahy) had to remain of the utmost significance for those who sought to know the nature of things. How were the ordinary human means of knowing related to such an extraordinary manner of knowing ? How was human reason related to that intellect which is illuminated by the light of revelation ?

  To understand the pertinence of such issues, it is enough to cast even a cursory glance at the works of the Islamic philosophers who almost unanimously accepted revelation as a source of ultimate knowledge.’ Such questions as the hermeneutics of the Sacred Text and theories of the intellect which usually include the reality of prophetic consciousness remain, therefore, central to over a millennium of Islamic philosophical thought.

AVG Technologies Membuka Pusat Penelitian Internasional

  Amsterdam, 27 April 2009 - AVG Technologies, perusahaan keamanan internet global dengan lebih dari 80 juta pelanggan, hari ini mengumumkan pembukaan pusat penelitian internasionalnya di Brno, Republik Cheska. AVG Malware TRAP Centrum (M-TRAP – Tren, Pelaporan, Analisis dan Kelaziman Malware) mengumpulkan dan menganalisis informasi tentang malware dan bagaimana penyebarannya di internet. 

  Alat bantu jejaring sosial semakin memaparkan kita pada risiko serangan malware. Sekarang lebih mudah untuk menyebarkan worm secara tidak sengaja ke PC teman-teman kita daripada sebelumnya. Namun, bukan hanya situs jejaring sosial saja yang berisiko - periferal komputer kita juga dijadikan sasaran. Peneliti telah mengidentifikasi sebuah jaringan spionase cyber, dinamakan Ghostnet, yang mampu mengendalikan sepenuhnya komputer yang terinfeksi - termasuk mencari dan mengunduh file tertentu dan mengoperasikan perangkat yang terhubung seperti mikrofon dan webcam. Sekarang, mencari ancaman semacam ini menjadi lebih penting daripada sebelumnya, sebelum ia berkembang menjadi masalah besar.

  Peneliti M-TRAP menjalankan malware ini dalam kondisi karantina dan mendapatkan data melalui 80 juta pengguna di seluruh dunia. Peneliti mengamati perilaku dan kecepatannya, sehingga dapat membuat penangkal untuk malware ini. Karel Obluk, CTO pada AVG Technologies dan pemrakarsa proyek, mengatakan: “M-TRAP akan mencari interkoneksi untuk mendeteksi dan mencegah penyebaran malware. Kami melihat peningkatan jumlah malware yang membidik situs-situs jejaringan sosial, dan kami akan menggunakan hasil penelitian ini untuk mengembangkan teknologi baru guna melawan ancaman-ancaman komputer ini secara efektif dan berkelanjutan”.

  Tim AVG Malware TRAP Centrum terdiri atas lima profesional TI. Pusat penelitian M-TRAP dijalankan bersama-sama dengan Faculty of Information Technologies (FIT) Brno University of Technology dan kemitraan ini memungkinkan mahasiswa untuk bekerja di lab dan mendapatkan pengalaman kerja. “Di masa lalu, kami mendukung sejumlah proyek penelitian di FIT. Seiring pembukaan pusat penelitian ini, kami akan memberi mahasiswa sarjana dan pascasarjana peluang untuk ambil bagian dalam aktivitas penelitiannya,” lanjut Obluk.

  Brno Centre adalah satu dari tiga fasilitias penelitian AVG Technologies yang dikhususkan untuk menemukan kode berbahaya, dan membantu memantapkan AVG Technologies sebagai pemimpin dalam keamanan internet global.

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