10 Tips Meningkatkan Daya Kreativitas

“Kreativitas dapat memecahkan hampir semua masalah. Tindakan kreatif, sikap kuat yang pada dasarnya mengatasi semuanya.” - George Lois
(Desainer, penulis, dan pemimpin periklanan berkebangsaan Amerika)

Berpikir kreatif adalah proses berpikir yang menghasilkan kreativitas. Kreativitas tidak selalu menghasilkan produk konkret, tetapi meliputi seluruh aspek kehidupan, di antaranya berupa ide. Kreativitas sangat penting untuk menyiasati segala keterbatasan yang kita miliki, memecahkan masalah pada berbagai aspek kehidupan, sekaligus menghasilkan peluang atau karya baru untuk memudahkan kehidupan kita.
Sebenarnya, sejak dilahirkan setiap orang memiliki daya kreativitas yang cukup tinggi dalam DNA-nya. Tetapi yang menyedihkan, tekanan hidup seiring proses pertambahan usia ternyata menekan daya kreativitas tersebut. Stres akibat mengalami tantangan kehidupan sehari-hari maupun dilema, membuat daya kreativitas kita berangsur kering. Namun daya kreativitas itu ternyata juga dapat diasah dan kembali ditingkatkan, berikut ini beberapa tips-nya.

Pertama adalah menciptakan tujuan yang jelas, agar dapat menghasilkan ide-ide yang jelas juga. Setelah itu, fokus dalam melakukan tindakan-tindakan untuk mencapai tujuan tersebut. Betapapun cemerlang ide-ide kreatif yang Anda hasilkan, nantinya tidak akan bernilai jika belum dilaksanakan atau diuji. Jadi Anda akan menjadi lebih kreatif dengan selalu menciptakan tujuan dan kegigihan mencapai tujuan itu.
Selanjutnya adalah mempelajari kemampuan fundamental yang Anda perlukan. Berusahalah menyerap ilmu pengetahuan dan pengalaman sebanyak mungkin di bidang yang sangat Anda minati, misalnya di bidang perdagangan, motivasi, bahasa, kedokteran, tehnik, dan lain sebagainya. Semakin banyak hal yang Anda ketahui, semakin mudah Anda ciptakan kreativitas yang bernilai jual tinggi. Salah satu contoh adalah Soegiharto Sosrodjojo, berpuluh tahun menggeluti dunia pertanian dan produksi teh kemudian menciptakan teh botol dan sekarang menjadi jutawan yang memimpin Sosro Group.

Syarat lain untuk meningkatkan daya kreativitas adalah setiap hari fokus pada satu aktivitas kreatif. Misalnya Anda ingin kreatif dalam bidang desain pakaian, lakukan aktivitas kreatif walaupun hanya berupa goresan sketsa sederhana atau satu bagian sulaman. Langkah itu selain membuat Anda lebih menikmati dan terbiasa, tetapi juga meningkatkan daya kreativitas Anda seiring bertambahnya pengalaman dan ilmu yang terus bertambah setiap hari.
Biasanya kreativitas seketika muncul pada saat seseorang keluar dari zona nyaman. Sebab pada saat itu ia terdesak untuk segera mendapatkan solusi atas masalah-masalah yang sedang dihadapi. Cobalah mengimajinasikan suatu keadaan dimana Anda berada dalam kondisi terdesak dan kemudian tulislah apa yang ada dalam pikiran Anda. Beberapa di antara imajinasi tersebut mungkin dapat menjadi ide kreatif andalan. Bila kebiasaan tersebut terus diulang, maka Anda akan terlatih atau terbiasa menciptakan aneka kreativitas.
Atau sesekali biarkan pikiran Anda bebas berimajinasi, sebab itu akan mengembangkan kreativitas. Imajinasi seringkali memunculkan ide-ide sederhana, tetapi unik dan bernilai tinggi. Lauren Bacall mengatakan, "Imajinasi adalah layang-layang tertinggi yang mampu diterbangkan manusia."
Daya kreativitas juga dapat ditingkatkan dengan cara mencoba hal-hal baru untuk meningkatkan pengalaman. Lakukan setiap proses mencoba hal baru itu sebagai sebuah permainan, sehingga Anda merasa senang melakukannya, serta lebih siap menerima kegagalan dan belajar dari kegagalan tersebut. Perasaan senang itu merupakan kunci meningkatkan daya kreativitas.
Motivasi non material merupakan kekuatan dari dalam diri sendiri untuk menciptakan kreativitas. Motivasi tersebut menjadikan seseorang mampu berpikir lebih jenius dan memiliki semangat lebih besar dalam berusaha. Sebab motivasi tersebut bukan didasari keinginan untuk mendapatkan imbalan atau karena kompetisi, melainkan motivasi untuk mendapatkan kesenangan dan kepuasan jika mampu menakhlukkan tantangan dan berhasil menciptakan kreativitas.
Sementara itu, bukan hanya bakat yang Anda butuhkan untuk menjadi kreatif. Dalam menciptakan kreativitas perlu ketekunan, semangat, kedisiplinan, dan kegigihan. Keempat hal tersebut akan membantu Anda terus berusaha menyiasati keterbatasan, mencari solusi bekerja dan lebih efisien hingga berhasil menciptakan karya luar biasa atau ide-ide cemerlang.
Anda juga akan lebih kreatif jika Anda percaya bahwa Anda kreatif. Seorang peneliti pernah melakukan survei kepada sekelompok karyawan. Beberapa karyawan yang kreatif ternyata percaya bahwa mereka kreatif. Sedangkan sebagian lagi yang tidak kreatif itu percaya bahwa mereka tidak kreatif. Artinya, apapun yang Anda percaya adalah benar dan dapat menjadi kenyataan, termasuk jika Anda percaya bahwa Anda kreatif.
Orang kreatif juga selalu bersedia mengevaluasi ide-ide mereka sendiri secara jujur. Untuk itu Anda jangan segan untuk meminta pendapat dan saran dari orang lain, terutama dari mereka yang cukup ahli di bidang mereka dan dapat dipercaya. Bila Anda selalu melakukan evaluasi atas kreativitas yang Anda hasilkan, maka dapat dipastikan Anda akan mampu menghasilkan karya yang bernilai tinggi atau benar-benar dapat memecahkan suatu masalah.
Ingat, kreativitas yang positif artinya tidak keluar dari nilai-nilai moralitas, dan itu sangat penting karena menyokong kemajuan dan mempermudah hidup kita semua. Terlebih untuk menghadapi kehidupan yang sangat dinamis dan penuh masalah ini, kita semua harus bisa bersikap dan berpikir lebih kreatif.Walaupun tingkat kreativitas Anda mungkin tidak setinggi kreativitas milik B. J. Habibi, Rendra, atau penyanyi & pencipta lagu seperti Mbah Surip, tetapi saya yakin pasti Anda dapat menjadi lebih kreatif dengan cara Anda dan di bidang Anda sendiri.




Penulis : Andrew Ho
Artikel tetapnya http://www.andriewongso.com
Jumat, 07-Mei-2010

* Andrew Ho adalah seorang pengusaha, motivator, dan penulis buku-buku Bestseller. Kunjungi websitenya di : www.andrewho-uol.com

A Little Brief Explanation of Manqul

June 21, 2009 by teguhprayogo

“Manqul means transmitted sciences. It includes knowledge which is understood through study and by going back to the founder of the science and his/her followers through a recognised chain of transmission. It includes religious science, for example, ‘Ilm Al-Hadith, the Science of The Hadith“
(Source: Egyptology: The Missing Millenium by Okasha El-Daly, 2005, pp. 111, UCL Press)

The Qur’anic and hadith texts on the virtues and excellences of knowledge are numerous, and need not be listed here, for they are not the subject of disagreement. Those who so desire may peruse them in the appropriate references. What is, however, sometimes overlooked, is that knowledge is taken first and foremost from the scholars; books alone are not sufficient to make a person a scholar. The scholars say, “Knowledge may not be taken from a Suhufi (‘journalist – one who studied only from books) nor the Qur’an from a mushafi (one who learned to recite the Qur’an on his own, without a teacher).”

1. Evidence from the Qur’an and Sunnah

Allah sent the Qur’an – a book – with a Messenger – a teacher, to explain its contents. “And We have sent down to you the Reminder in order that you might explain to people what has been sent down to them.” [Qur'an] The story of the Sahabi who misinterpreted the verse about the black and white threads of dawn is well known. And, according to a narration in Sunan Ibn Majah, the Prophet criticized those Companions who, based on the outward meaning of the Qur’an, gave the fatal fatwa that tayammum is not permissible for one who has water, even if he fears the water will harm him. It is reported that he said, “Could they not have asked, since they did not know? The only remedy for incompetence is asking.”

Also indicating that knowledge is obtained from the scholars, rather than merely from reading, is the hadith, “Allah will not take way this knowledge by lifting it out of the hearts of people; but He will take away knowledge by taking away the scholars.” [RiyaD al-SaliHeen] And, similarly, the hadith, “Whoever was asked about [some] knowledge, but concealed it, will be bridled, on the Day of Resurrection, with a bridle of fire.” [Ibn Majah]. Why should he be afflicted with this severe punishment if the questioner could just as easily go to a book and read?

2. Statements of the Mujtahid Imams

If we turn next to the statements of the Imams, we see the same attitude reflected:

Someone told Imam Abu Hanifah, “In the mosque there is a circle (Halaqah) in which the people are looking at fiqh.” He asked, “Do they have a head (i.e. a teacher)?” The man replied, “No.” The Imam said, “These will never gain knowledge of fiqh.” [Reported by al-Khateeb al-Baghdadi, through his isnad, in "al-Faqeeh wal-Mutafaqqih" ]

Imam al-Awza`i said, “This knowledge remained <`azeez> (rare, or distinguished) as long as it remained in the hearts of men. Then, when it was transferred to books, unsuited people took it.” [Reported by al-Darimi in the introduction to his "Sunan," and by al-Bayhaqi in "al-Madkhal. "]

Imam Malik was asked, “Can knowledge be taken from a man who has not [to his credit any] seeking [of knowledge] nor sitting [with scholars]?” He said, “No.” [Reported by al-Suyuti in "Is`af al-Mubatta']

Imam al-Shafi`i said, “Whoever takes knowledge from books loses the regulations. ” (man akhadha al-`ilma min al-kutubi Dayya`a al-aHkaama). [Reported by al-Nawawi in the introduction to "al-Majmu`"]

`Abdullah, the son of Imam Ahmad, said, “My father said : ‘Knowledge is only that in which one says : So-and-so told us . . . . And, al-Mansur asked my father to discuss [something] with Ibn Abi Du’ad, but he turned his face away, saying, ‘How can I discuss with someone whom I have not seen at the door of a single scholar?!‘” [Reported by Qadi `Iyad in "al-Ilma`"]

3. Statements of Latter Scholars

The scholars of later times reiterated this concept.

Ibn Rushd [The grand father]. said, “In the early age, knowledge was in the hearts of men, and therafter, it was transcribed onto the skins of animals, but the keys to it remained in the hearts of men.” [Quoted by al-Shatibi in "al-Muwafaqat" ]

Imam al-Shatibi discusses in his “al-Muwafaqat” the methodology of acquiring knowledge. He mentions the two possible means : learning from scholars, and reading from books, and then comments that although the latter is theoretically a possibility, it turns out in practice that a teacher is indispensable. He observes that among the benefits of a teacher are acquiring his good character traits, in addition to his academic expertise and guidance. He cites the example of (I omit here the name of a famous scholar) who was criticized by scholars for his lack of etiquette and respect, which were a consequence of his not having stayed with any of his shaykhs for a prolonged period such as to benefit from his character. He also mentions that reading books can be beneficial only if one is aware of the bases and terminologies of the science in question, (and this knowledge itself must be taken from the scholars orally).

What role do books play in traditional Islamic education?

Muslims in the second and third Islamic centuries recognized that codifying sacred knowledge and recording it in books was critical for preserving the guidance of the Prophet (God bless him and give him peace). Subsequent generations of scholars built on what earlier generations had written, and today’s treasure of refined and intricate books are a testament to the quality of Islamic scholarship.

Books have, however, always played an auxiliary role in the transmission of sacred knowledge. Without a teacher to explain the technical terminology and fine points in the books of particular religious disciplines, the door of understanding will normally remain closed to students. The great Andalusian Maliki scholar of legal methodology and philosophy, Shatibi, summarized the role of books and teachers, saying,

Among the most beneficial ways of [gaining] sacred knowledge that takes one to the limits of mastery is acquiring it from those of its people who are completely and perfectly realized in it … People have differed whether it is possible to acquire sacred knowledge without a teacher. Although we admit that it is theoretically possible, what is actually the case in normal affairs is that teachers are indispensable. This is generally agreed upon, although people differ regarding certain details … People’s agreement that this is what actually happens and that it is conventionally necessary is enough to establish that it is not possible to do without [a teacher].

They have said that sacred knowledge used to be in the breasts of people, after which it came to reside in books and its keys were placed in the hands of people. This implies that it is absolutely necessary to attain it from people, for there is no way to attain it aside from [books and people].

The religious basis for this is the rigorously authenticated hadith, “Verily, God does not take away sacred knowledge by plucking it out of people, but He takes it away by taking away those who possess it.” If the matter is such, then there can be no doubt that people are its keys (al-Muwafaqat, 1.92, Beirut: Dar al-Ma`rifa, ed. Darraz).

software untuk keyboard arab pegon

meskipun software ini sudah agak lama tapi tidak ada salahnya untuk mengingat kembali,. bahwa kita sebagai muslim, kadang-kadang kita ingin membuat tulisan arab di komputer, sebenarnya di windows sendiri sudah ada untuk pilihan keyboard arab dan susunan keyboard arabnya mengikuti negara-negara timur tengah seperti arab saudi, mesir, irak dan lain-lain.
di Indonesia keyboard yang ada sablonnya (tulisan arab) kadang-kadang susah didapat kecuali di jakarta atau kota -kota besar lainnya, itupun biasanya keyboard yang mereknya low price kadang bisa juga cepat rusak, kalau keyboard merek terkenal yang ada tulisan arabnya hampir tidak ada.
ada software dari teman kita agar keyboard bisa menulis arab dan susunannya seperti keyboard yang ada saat ini (disebut arab pegon), ini mudah di ingat letak huruf-hurufnya, jadi keyboardnya tidak perlu disablon huruf arab. contohnya : hurup alif (ا) letaknya ada di huruf A, huruf (س) letaknya ada dihuruf S dan lainnya jadi keyboard kita tetap seperti yang ada saat ini.
demikian semoga bermanfaat.
- Download
-

TAUHID - ( Islamic Monotheisme)

TAUHID
( Islamic Monotheisme)


Tauhid (Islamic Monotheism) has three aspects:

(A) Oneness of the Lordship of Alloh; Tauhid-ar-Rububiyyah: To believe that there is only one Lord for all the universe and He is, its Creator, Organizer,
Planner, Sustainer, and the Giver of security, and that is Alloh.

(B) Oneness of the worship of Alloh; Tauhid-al-Uluhiyyah: To believe that
none has the right to be worshipped (e.g. praying, invoking, asking for help
from the unseen, swearing, slaughtering sacrifices, giving charity, fasting,
pilgrimage) but Alloh.

(C) Oneness of the Names and the Qualities of Alloh: Tauhid-al-Asma was-
Sifat: To believe that:

(i) We must not name or qualify Alloh except with what He or His Messenger صلى الله عليه والسلام has named or qualified Him;
(ii) None can be named or qualified with the Names or Qualifications of Alloh; e.g. Al-Karim;
(iii) We must believe in all the Qualities of Alloh which Alloh has stated in His Book (the Qur'an) or mentioned through His Messenger (Muhammad صلى الله عليه والسلام) without changing their meaning or ignoring them completely or twisting the meanings or likening them (giving resemblance) to any of the created things e.g. Alloh is present over His Throne as mentioned in the Qur'an (V. 20:5):-

"The Most Gracious (Alloh) rose over (Istawa) the (Mighty) Throne (in a manner that suits His Majesty)," over the seventh heaven; and He comes down over the first (nearest) heaven to us during the last third part of every night and also on the day of 'Arafah (Hajj, i.e. the 9th of Dhul-Hijjah), as mentioned by the Prophet صلى الله عليه والسلام, but He is with us by His Knowledge, not by His Personal-Self (Bi-Dhatihi).

Also Alloh says:
"There is nothing like unto Him and He is the All-Hearer, the All-Seer" (V.42:1I).

This Noble Verse proves the quality of hearing and the quality of sight for Alloh without likening it (or giving resemblance) to any of the created things, and likewise He عزوجل also says:
"To one whom I have created with Both My Hands," (V.38:75);

and He also says:
"The Hand of Alloh is over their hands." (V.48:10).

This confirms two Hands for Alloh, but there is no similarity for them. This is the Belief of all true believers, and was the Belief of all the Prophets of Alloh, from Nuh (Noah), Ibrahim (Abraham), Musa (Moses) and Isa (Jesus) till the last of the Prophets, Muhammad صلى الله عليه والسلام. (It is not as some people think that Alloh is present everywhere — here, there and even inside the breasts of men).

These three aspects of Tauhid are included in the meaning of La ilaha illalloh (none has the right to be worshipped but Alloh).

It is also essential to follow Alloh's Messenger, Muhammad صلى الله عليه والسلام : Wujub al-Ittiba' and it is a part of Tauhld-al-Uluhiyyah.

This is included in the meaning, "I testify that Muhammad صلى الله عليه والسلام is Alloh's Messenger," and this means, "None has the right to be followed after Alloh's Book (the Qur'an), but Alloh's Messenger; صلى الله عليه والسلام ."

Alloh says:

"And whatsoever the Messenger (Muhammad صلى الله عليه والسلام) gives you, take it, and whatsoever he forbids you, abstain (from it)." (V.59:7)
And also Alloh says:
"Say (O Muhammad صلى الله عليه والسلام to mankind), 'If you (really) love Alloh then follow me [i.e. accept Islamic Monotheism, follow the Qur'an and the Sunnah (legal ways of the Prophet صلى الله عليه والسلام )], Alloh will love you and forgive you of your sins.' " (V.3:31)

Source : The noble Qur’an in the English Language (dr. Muhammad Muhsin Khan & Dr. Muh. Taqi-ud-Din Al-hilali)


Click Here For
- Download
-