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Thursday, July 31, 2008

Do'a-do'a

Ass.wr.wb.

Berikut ini saya postingkan daftar doa-doa :

Do'a Mohon Keselamatan




Artinya: "Ya Tuhan, janganlah Engkau jadikan kami sasaran fitnah bagi kaum yang zhalim, dan selamatkanlah kami dengan curahan rahmat-Mu dari tipu daya orang- orang yang kafir." (Qs. Yunus: 85-86).


Penjelasan:
Doa ini dibaca oleh kelompok minoritas yang beriman kepada Nabi Musa a.s., setelah mereka menyaksikan kemukjizatannya dihadapan Fir'aun. Ketika itu, kaum Nabi Musa as yang terdiri dari pemuda-pemuda dalam keadaan takut, bahwa Fir'aun dan pemuka-pemukanya akan menyiksa mereka. Maka pada waktu itu pula Nabi Musa as memerintahkan kepada kaumnya agar tidak takut dan menyerahkan sepenuhnya kepada Allah Swt., seraya berdoa dengan lafazh doa diatas. Bisa dilihat dalam Surah Yunus ayat 83-86.


Daftar doa-doa complete dapat di download disni

Semoga bermanfaat.
Wassalamu'alaikum wr.wb
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Allah Sebagai Tumpuan di Puncak Kesadaran Kita

Shohbet ini ditulis dengan bahasa asli yang keluar dari bahasa hati Syaikh Mustafa Haqqani melalui rekaman audio yang kami putar ulang. Semoga shohbet ini mengetuk pintu Allah agar wushul dan pintu karat hati akibat dari kelalaian, aniaya diri dan kesembronoan kita. Amiin.

A'uudzubillaahi minasy syaythaanir rajiim
Bismillaahir rahmaanir rahiim
Allaahumma shalli 'alaa Sayyidinaa Muhammadiw wa 'alaa aalihi wa Shahbihi ajma'iin
Assalamu’alaikum warahmatullahi wabarakaatuh

Allah Allah Azis Allah
Allah Allah Subhan Allah
Allah Allah Sulthon Allah
Allah Allah Karim Allah

Saudara-saudariku,
Mari kita rentas tali hubungan yang hidup antara kita dan Allah untuk menghidupkan majlis ini, untuk membuka antenna parabola kita supaya yang dibilang oleh Prof. Dr. Amin Syukur tadi bisa di clearkan. Beliau bilang dengan rendah hati meminta maaf tidak bisa menyambut dengan sebaik-baiknya, tapi yang beliau berikan sudah lebih dari apa yang kita semua dapat capai, karena beliau menyambut kita dengan doa. Moga-moga ridho Allah terlimpah kepada kita. Apa ada hal yang lebih baik dari yang dibilang Pak Amin ? Tidak ada, sudah sangat bagus sekali. Tapi begitulah saudara-saudariku kita harus mengambil posisi dan memproposisikan diri dikehidupan kita. Mari kita tarik dan kita rentas hubungan real antara kita dengan Allah.

Allah Allah Azis Allah
Duh Gusti kulo niki hina, mboten wonten napa-napane (Ya Allah, saya ini hina, tidak mempunyai apa-apa). Aku adalah kesempurnaan dari ketidak berdayaan diri. Engkaulah yang maha Perkasa. Engkaulah yang Maha Suci. Monggo di gesangake (mari kita hidupkan) pertalian antara dua titik (hamba dan Allah) yang kita hidupkan dengan tulus. Itulah Islam, itulah penghambaan diri kita kepada Allah. Itu awal dari langkah kita untuk menjemput rahmat Allah. Rahmat memang diturunkan kepada kita, seperti partikel di udara, tak terbilang, tak pernah terhenti. Begitu ada ruang kosong, masuk dia (baca: udara). Itulah rahmat Allah. Rahmat yang mengimplikasikan barakah ridho dan keabadian karunia di alam baqa, yang bermula dari karsa. Karena itu kita sudah dimerdekakan oleh Allah untuk membangun sendiri karsa dikehidupan. Kita berada dalam track kehidupan yang seperti itu.

Allah Allah
Allah Allah Karim Allah
Oh… Allah…kehidupanku, kehidupan kami adalah suatu sense, suatu kesadaran mengenai mengenai kefakiran dan kebutuhan yang tiada pernah henti. Suatu kebutuhan belum tunai, datang kebutuhan lain. Aku dan kami tak berdaya Ya Allah. Engkau beri suatu gita dalam kehidupan kami untuk selalu butuh, padahal kami lumpuh, buntung, tidak apapun, tapi untung Engkau maha kaya dan pemurah. Engkau suruh kami untuk hidup secara baik dan benar begitu diberitahukan oleh kekasihmu Muhammad, yang selalu kami lupa. Kau suruh kami untuk menjadi baik dan benar., Kami sedang membangun keyakinan. Mana mungkin kami berjalan dengan baik dan benar bila Engkau tidak akan mencukupi kami. Yang tidak kami mintapun Engkau memberi.

Allah Allah Subhan Allah
Duh Gusti Kulo niki keliru terus Gusti. Mboten leren-leren. (Ya Allah, kami ini banyak salahnya, terus menerus berbuat salah). Maju sedikit mandur banyak, maju sedikit mundur banyak lagi, maju sedikit mundur banyak lagi. Akhirnya kemunduran yang aku jalani. Hakekat kehidupan kita ini adalah suatu kemunduran yang tidak bisa dibendung. Untung Engkau Maha Suci, memberi aku, memberi kami semua suatu track kehidupan yang positif “ Innaa sholata kaanat ‘alal mu’miniinaa kitaaban mauquta.” Engkau jaga kami dengan periode yang begitu close circuit, keliru Engkau hadang dengan tasbih, Engkau beri, Engkau luberkan kecucianMu, Engkau ajari kami bahwa ketika Nabi Muhammad dulu lahir, terlahir didunia ini dengan karsa serta manifestasi dari rahmatMu, seluruh isi cakrawala bertasbih. Subhanallah Walhamdulillah Walaa illaahaillallah Allahu Akbar. Engkau suruh kami untuk berada dalam close circuit dikehidupan ini bernyanyi bersama malaikat untuk meraih dan menggapai Nabi Muhammad. Maha Suci Engkau Ya Allah.

Allah Allah
Allah Allah Sulthon Allah
Engkau adalah puncak kesadaranku Ya Allah. Engkau adalah sulthan, sulthan diantara sulthan-sulthan yang ada. Abadilah Engkau dipusat kesadaranku Ya Allah, bahkan di akar kesadaranku.

Saudara-saudariku,
Ketika aku dan kamu telah beranjak lebih maju untuk mengabadikan Allah sebagai tumpuan di puncak kesadaran kita, itulah dzikir, itulah Islam, itulah Ihsan. Anta buddallah kaanaka taroohu fainlam takun taroohu fainnahu yarooka (Ihsan adalah engkau menyembah Allah seakan-akan engkau melihatNya, dan jika engkau tidak melihatNya sesungguhnya Dia melihatmu). Kapan aku dan kamu punya prakarsa untuk mengahadirkan Allah dalam ruang lingkup consciousness/ kesadaran kita. Itulah masalah kita.

Saudara-saudariku,
Aku adalah ‘hadam’ (peladen, kacung, pelayan) dari tarekat naqshbandi. Kalau disebut “Haqqani” hanya karena Mursyid-ku adalah Muhammad Nazim Adil Al Haqqani, sulthanul auliya hadzihiz zaman, artinya siapa diantara kalian disini yang telah related dengan Tarekat Naqshbandi, that means “same with me”. Mau khodiriyyah naqshbandi, sama. Mau naqshbandi kholidiyah, sama. “Naqshbandi”. Naqshbandi adalah sesuatu yang menjadi sebutan attributive untuk menghadirkan Allah dengan sistematis yang kalau mau diungkap gambarannya dengan abstrak akan menyebabkan jidat kita berkerut. Aku mau bercerita, dan dengarkanlah dengan tawajuhmu, saudara-saudariku.

1427 tahun yang lalu ketika Rosulullah SAW harus hijrah ke Madinah. Beliau mengajak Sayyidina Abu Bakar orang yang sangat dekat dengan Beliau untuk menjadi pendamping Beliau dalam perjalanan menuju ke Madinah. Sayyidinia Abu Bakar dengan penuh adab yang bersungguh, kata kuncinya dengan “Penuh Adab yang Bersungguh”, di ajak ke Madinah. Harusnya dari kediaman Beliau berjalannya adalah ke Utara, karena Madinah secara geografis terletak di Utara dari Mekah, tetapi Rosulullah berjalan menuju ke Tenggara. Sayyidina Abu Bakar boro-boro (baca : tak sedikitpun) complain (mengeluh), criticizing, bertanya pun tidak, jare nang (katanya menuju) Madinah, lha kok ngidul (kenapa lewat Tenggara). Itu cerminan dari Adab. Dengan penuh kecintaan, Sayyidina Abu Bakar yang lebih tua dari Rosulullah, yang punya kelayakan psikologis untuk mempertanyakan, untuk meminta kejelasan seperti yang barangkali terjadi dalam kehidupan kita sekarang yang menjadi ruh dari reformasi, segala hal dipertanyakan sehingga batasan antara adab dan tidak adab, luber, hilang. Sayyidina Abu Bakar tidak bertanya, Beliau ikut saja apa yang dibuat oleh Rosulullah, karena di hati Beliau ada “CINTA” dan PERCAYA” dan sesuatu yang tidak lagi perlu “TAWAR MENAWAR”. Rosulullah, Al Amin, tidak pernah keluar dari lidah Beliau sesuatu yang tidak patut tidak dipercaya. Pribadinya penuh pancaran kecintaan. Mencintai dan sangat pantes dicintai. Pribadinya begitu rupa menimbulkan ‘desire’, suatu kerinduan. Ini sebenarnya yang menjadi sangat penting untuk dijelaskan.

Beliau berjalan, dan Sayyidina Abu Bakar mengikuti. Ketika akan sampai, agak 8 km dari arah Masjidil Haram, baru Sayyidina Abu Bakar sadar. “Ooo … mau istirahat ke Jabal/Gua Tsur, karena sudah mendekati Gunung Tsur. Ketika Rosulullah naik, Oooo…kesimpulan Sayyidina Abu Bakar, with no curiousity, tidak dengan rewel, tidak dengan mempertanyakan, memaklumi.

Islam adalah tuntunan dari Allah Ta’ala. Pertama-tama kita bukan ‘ngerti’. Pertama yang harus kita buat adalah Cinta, menghargai, kesediaan mematuhi dengan sangka baik. Tanpa kaca mata tersebut, kita tidak akan mengerti Islam. Islam hanya menjadi “The Matter of Transaction”, tawar menawar. Itu tidak terjadi pada Abu Bakar. Begitu Rosulullah mau naik ke arah gua, di Jabal Tsur itu, maka kemudian Beliau (Abu Bakar) menarik kesimpulan “Oooo …Rosulullah mau istirahat di Gua Tsur.” Beliau (Abu Bakar) mengerti sebagai orang gurun, tidak akan pernah ada lubang bebatuan digunung, pasti ada ular berbisanya. Itu ‘Reason’, pikiran digunakan sesudah Cinta, sesudah tulus, sesudah bersedia untuk patuh. Itu namanya pikiran yang Well Enlighted, pikiran yang tercerahkan, bukan pikiran yang cluthak (pikiran liar), yang bisa bertingkah macam-macam menimbulkan problem. Beliau Abu Bakar kemudian mendekati Rosulullah “Kasih aku kesempatan masuk. Rosulullah dan Abu Bakar, interespecting, saling menghargai. Sayyidina Abu Bakar masuk gua. Gua itu kecil kalau diisi 3 orang, Pak Joko, Pak Amin dan saya (Syaikh Mustafa), barangkali sudah kruntelan disitu, kayak bako susur yang dijejel-jejelkan (dimasukkan) ke mulut. Sayyidina Abu Bakar masuk, beliau cari, bener ada lubang disitu. Beliau buka slippernya/ sandalnya, ditaruhnya kaki kanannya di mulut lubang itu. Dengan cinta, Beliau korbankan kakinya untuk Rosulullah. Beliau tidak mau Rosulullah digigit ular. Akhirnya kakinya di catel, digigit oleh ular. Kemudian Beliau bilang, Silakan Masuk Rosulullah dengan penuh cinta, dengan penuh pengorbanan dan husnudzon. Rosul masuk dan berbaring dipaha Abu Bakar. Rupanya Rosulullah terkena angin sepoi-sepoi pagi. Beliau tertidur. Ketika Beliau tertidur, ketika itu pulalah Abu Bakar menahan bisa dari ular yang sudah mulai menjalar ke seluruh tubuh. Abu Bakar berkeringat, dan diriwiyatkan bahwa keringatnya sudah berisi darah. Tetesan keringat Abu Bakar mengenai Rosulullah. “Nangis kamu, kata Rosulullah.” “Tidak, jawab Abu Bakar, kakiku digigit ular.” There was something happen. Ditariknya kaki Abu Bakar dari lubang itu, maka kemudian Rosulullah membentak si Ular “ Hai…Tahu nggak kamu, jangankan daging, atau kulit Abu Bakar, bulunya pun haram sama kau.” Dialog Rosulullah dengan Ular itu didengar pula oleh Abu Bakar As Shidiq, berkat mukjizat Beliau. Jawab si Ular “Ya aku ngerti kamu, bahkan sejak ribuan tahun yang lalu ketika Allah mengatakan “Barang siapa memandang kekasihKu-Muhammad- fi ainil mahabbah / dengan mata kecintaan”, Aku anggap cukup untuk menggelar dia ke surga. Kata Ular “ Ya Rabb, beri aku kesempatan yang begitu cemerlang dan indah. Aku (ular) ingin memandang wajah kekasihMu fi ainal mahabbah. Jawab Allah “ Silakan pergi ke Jabal Tsur, tunggu disana, kekasihKu akan datang pada waktunya. Ribuan tahun aku menunggu disini. Aku digodok oleh kerinduan untuk jumpa engkau, Muhammad. Tapi sekarang ditutup oleh kaki Abu Bakar, maka kugigitlah dia. Aku tidak ada urusan dengan Abu Bakar, aku ingin ketemu kamu, ya Muhammad. “Lihatlah, ini lihatlah wajahku, kata Rosulullah.” Ular itu memandang Rosulullah dengan penuh kecintaan, sesudah itu matilah dia. Datang ajalnya yang ma’tub, meninggal dengan sempurna. Ular itu telah mendahului kita untuk menyimpan rindu untuk bertemu Rosulullah ribuan tahun yang lalu. Aku dan kamu setiap hari secara mauqut diberikan kesempatan untuk mengucapkan “Assalamu’alaika ya ayyuhan nabiyyu warahmatullah”. Tapi with no sense, with no heart, belum sempat Rosulullah kita pindahkan ke perasaan, ke hati kita, belum sempat akherat kita hadirkan ke dalam rasa kita Bagaimana aku dan kamu bisa menjadi ‘abid, bagaimana aku dan kamu menjadi shakir, bagaimana aku dan kamu menjadi muttaqiin dan seterusnya dan seterusnya. Itulah persoalan kita. Maha mulia Allah yang memberi kita rahmat dan taufiq pagi ini, supaya aku dan kamu berkhitmad.

Sesungguhnya persoalan hidup kita sederhana, berhentilah dari lalai, berhentilah dari sembrono, berhentilah dari kebiasaan suka menunda, berhentilah dan keluar dari benua tidak tanggung jawab. Kalau ada kewajiban untuk membersihkan, kenapa harus nyuruh orang, kalau itu bisa dilakukan sendiri. Sedangkan kalau ada keenakan, cepat-cepat ditarik dan dimasukkan ke kantong sendiri. Keluarlah aku dan kamu, saudara saudariku dari semua kebiasaan buruk itu.

Nggak ada cerita Islam, nggak ada cerita Iman, nggak ada cerita Ihsan tanpa usaha kita untuk membebaskan diri dari hal yang nista. Kegiatan Abu Bakar As Shiddiq membersihkan diri dari hal-hal yang nista. Ini pelajaran yang sangat essential, bukan textual. Cerita tentang Islam seperti terdeskripsi dalam qur’an, dalam hadits, tidak dapat kita tangkap muatan sebenarnya yang ada didalamnya bila tidak dengan hati, with no sense, with no heart. Gaya hidup di dada Abu Bakar dalam bercinta, dalam berkerendahan hati, dalam berketulusan, dalam berkesediaan untuk patuh, dan untuk membuat pengkhidmatan, itu adalah rukun Islam yang tidak tertulis. Semua ini adalah muatan di dalam kehidupan Rosulullah. Seperti yang saya sebut dengan cerita tadi, ketika sudah mati ular yang mulia itu, Rosulullah meminta jin yang sedang ada di gua itu untuk mengebumikan jenazah ular min ahlil jannah itu. Maka kemudian dikebumikanlah ular itu oleh jin penjaga gua.

Ketika itulah terjadilah kongregasi, dari ruhaniah yang dijemput dari alam barzah maupun alam azali. Semua orang yang sudah barzahi atau yang masih azali ruhnya dihadirkan untuk berkhitdmat, berdzikir kepada Allah Ta’ala, yang mana dzikirnya disebut “Khtm Khwjagan”. Inilah yang disebut “Naqshbandi”. Aku berkhidmat untuk itu. Tarekat itu seperti kemasan permen fisherman ini. Kalau kemasan permen ini dibuka, isinya “Islam Plus Sungguh”. Islam yang cuman textual dan yang spiritually diajarkan oleh Rosulullah, itu tergambarkan begini : “Yang namanya “Ulama adalah orang yang tahu bagaimana mengartikulasikan perintah-perintah Allah yang ada di qur’an dan yang ada di hadits nabi. Seseorang yang punya kapasitas untuk menggambarkan apa-apa perintah Allah. Tapi orang yang tahu menterjemahkan irodah/ kehendah Allah, bukan Amru Allah itu adalah wali. Wali adalah manusia-manusia yang bisa menarik sesuatu yang merupakan dari diri Rosulullah.

Kisah Uways Al Qorni
Ketika Rosulullah mau wafat, beliau berpesan kepada Sayyidina Umar dan Sayyidina Ali agar baju yang dipakainya diberikan kepada Uways Al Qorni Al Yamani. Sayyidina Ali bertanya dalam hati : Siapa dia, begitu istimewanya mendapatkan atensi yang besar dari Rosulullah. Uways Al Qorni adalah orang yang tidak pernah ketemu Rosulullah physically, tapi tidak sedetikpun berpisah dengan Rosulullah. Dia juga sangat mulia pengkhidmatannya pada ibunya. Sayyidina Umar kurang senang mendengar Rosulullah yang dicintai, bicara tentang kematiannya. Setelah Rosulullah wafat dan selesai dimakamkan, Sayyidina Ali bertanya kepada Sayyidina Umar, Ingatkah kau pesan Rosulullah.” Tentu aku ingat pesan Rosulullah untuk berpegang kepada qur’an dan sunnah Beliau. “Bukan itu, jawab Sayyidina Ali, tapi menyerahkan baju yang dikenakan Rosulullah ini kepada Uways Al Qorni. Oh..ya kelalen aku...lupa aku. Keduanya kemudian menuju ke Yaman, suatu kota kecil yang entitasnya kecil. Ketika sampai di Yaman, Beliau Tanya kepada orang-orang disana, dan banyak orang yang tidak mengenal nama “Uways Al Qorni. Rupanya Uways Al Qorni, itu di Yaman, di desanya namanya tidak terkernal, kalau disini seperti “Sarimin” atau “Sariman”. Akhirnya, singkat cerita, keduanya ketemu Uways Al Qorni yang sedang menyulam kurma dengan ibunya. Uways Al Qorni membelakangi Ali dan Umar, tapi bisa mengatakan “Cepat kesini, serahkan baju itu kepadaku. Ali dan Umar heran, tidak melihat kenapa bisa tahu. Lebih heran lagi Uways Al Qorni bisa mengetahui siapa yang sedang berhadapan dengannya, yaitu Ali dan Umar. Berkat kecintaan Uways Al Qorni ini dibukakan oleh Allah Basyirah. Jaid, syarat datang ke Islam adalah membawa kecintaan, karena sudah ditanamkan sejak jaman azali, dan akhlaq yang kita bangun adalah menghadirkan Rosulullah ke dalam diri kita. Uways Al Qorni adalah salah satu sosok yang hidup pada masa Rosulullah, tapi tidak pernah bertemu secara fisik, namun tak sedetikpun terlepas dengan kehadiran Rosulullah.

Allahumma inna nas aluka antas toyyiqabana minal ghaflah ilal khudur amma naka wa ammanar rosul wa ammanal masayih. (Mohon maaf bila kesalahan text kalimat, karena keterbatasan penulis). Ya Allah, aku mohon kepadaMu, bangkitkan aku dari lalai, untuk selalu terus dengan Kamu, dan selalu terkait dengan Rosul, dan selalu terkait Syaikh.

Wa min Allah at taufiq
Al Fatehah
Wassalamu’alaikum warahmatullahi wabarakaatuh
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Puasa Sunnah

~ PUASA SUNNAH ~

Puasa sunnah yang biasa dan dianjurkan Rasulullah adalah sebagai berikut:

1. Puasa Nabi Daud.

Rasulullah Shallallahu Alaihi wa Sallam bersabda, "Puasa yang paling utama adalah puasa Daud, puasa satu hari dan berbuka satu hari." (Bukhari Muslim)


2. Puasa tiga hari setiap bulan qamariah.

Diutamakan pada tangga 13, 14 dan 15 atau disebut juga dengan ayamul bidh (hari-hari putih/ hari-hari terangnya bulan purnama), Dari Abu Dzar dari Nabi Shallallahu Alaihi wa Sallam bersabda, "Jika kamu berpuasa tiga hari dalam satu bulan, maka berpuasalah pada hari yang ketiga belas, empat belas dan lima belas."

3. Puasa Senin Kamis

Dari Usamah bin Zaid, sesungguhnya nabi Shallallahu Alaihi wa Sallam puasa pada hari Senin dan Kamis. Beliau ditanya tentang hal itu, maka beliau bersabda, "Sesungguhnya amal-amal manusia ditampakkan pada hari Senin dan Kamis."


4. Puasa enam hari di bulan Syawwal

Dari Abu Ayub, dari Nabi Shallallahu Alaihi wa Sallam bersabda, "Barangsiapa yang shaum di bulan Ramadhan dan diikuti dengan enam hari di bulan Syawwal, maka dia seperti shaum satu tahun." (Riwayat Jama'ah kecuali Bukhari dan Nasai).

5. Puasa hari arafah (tanggal 9 Dzul Hijjah)

“Puasa pada hari arafah yang dilakukan dengan mengharap ridha dari Allah menghapus dosa setahun yang lalu dan setahun yang akan datang.” (Hadits riwayat Muslim). “Barangsiapa yang berpuasa di bulan Ramadhan dan diikuti dengan enam hari di bulan Syawwal, maka dia seperti berpuasa setahun.” (Hadits riwayat Jama’ah).

6. Puasa tasu’a asyura (tanggal 9 dan 10 Muharam)


"Sesungguhnya hari ini adalah hari Asyura, dan tidak diwajibkan puasa atas kamu sekalian, barangsiapa yang hendak shaum maka lakukanlah dan barangsiapa yang tidak ingi maka berbukalah." (Bukhari Muslim)

7. Puasa di bulan-bulan haram


Rasulullah Shallallahu Alaihi wa Sallam bersabda, "Shalat yang paling utama setelah shalat wajib adalah shalat di pertengahan malam, dan puasa yang paling utama setelah Ramadhan adalah puasa di bulan-bulan Allah yang diharamkan (berperang: Dzuqa'dah, Dzulhijjah, Muharram dan Rajab).

8. Memperbanyak puasa di bulan Sya’ban

Dari Aisyah dia berkata, "Nabi Shallallahu Alaihi wa Sallam tidak berpuasa lebih banyak daripada bulan Sya'ban, sepertinya beliau berpuasa sebulan penuh." (Mutafaqun Alaih).
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Tuesday, July 22, 2008

An Evaluation of Factors Affecting Computer-Based Learning

Computer based learning (CBL) is increasingly used to enhance the learning experience. Cultural differences and attitudes in learning and teaching are an important consideration for tutors engaged in the choice and provision of CBL materials.

We have compared the attitudes of Pharmacy/Dentistry students in a combined class (n =106) at the University of Queensland (UQ) with BSc Biological /Biomedical students at the Manchester Metropolitan University (MMU) (n =33) after using a Haemostasis CBL package. Results show that MMU students enjoyed the learning process more than UQ students. Both groups agree that moving graphics made CBL interesting and understandable. Students’ autonomy of study pattern is seen to be important by both groups. Students’ perception of the tutor’s role during CBL sessions shows that both groups consider this to be a necessary support. Major differences in student opinion at UQ and MMU can be seen regarding the relevance and content of the material to their curriculum. This is a necessary factor in facilitating learning. CBL is a valuable learning and teaching resource providing consideration is given to
the nature of the student group. Availability and accessibility of computers is
essential; students are unhappy with CBL if support is lacking.

For download complete the research article click here.
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Monday, July 21, 2008

Free PDF to Word Doc Converter version 1.1

How to edit PDF files without purchasing an expensive PDF editor? How to extract text/images from PDF files? What you need is a PDF to Word Converter.

Free PDF to Word Doc Converter is such a desktop document conversion tool to convert Adobe PDF file to Mcirosoft Word Doc file - and it's totally for FREE!

The program can extract text, images, shapes from PDF file to Word Doc file and preserve the layout. It can convert all the pages, or any pages range of the PDF file.

And it is a standalone program - you can convert PDF to Word Doc without Adobe Acrobat Reader or Microsoft Word installed!

Key Features:

* Convert PDF to Word and preserve the original layout of your PDF in an editable Word Document.
* Extract text labels, graphics, shapes from PDF file into Word Doc file.
* Convert all the pages, or partial pages of PDF file to Word file.
* Support Adobe PDF 1.0 - 1.6 formats.
* Can automatically open the output Doc file when the conversion is done.
* Several PDF to Word conversion options are available for a better result.
* Convert in a high speed.
* Easy to use software.
* Totally for Free!

Click here to download software.
For learn tutorial click here.
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SQL Server Stored Procedures

By Mike Chapple

Microsoft SQL Server provides the stored procedure mechanism to simplify the database development process by grouping Transact-SQL statements into manageable blocks.

Structure
Stored procedures are extremely similar to the constructs seen in other programming languages. They accept data in the form of input parameters that are specified at execution time. These input parameters (if implemented) are utilized in the execution of a series of statements that produce some result. This result is returned to the calling environment through the use of a recordset, output parameters and a return code. That may sound like a mouthful, but you'll find that stored procedures are actually quite simple.

Example

Let's take a look at a practical example. Assume we have the table shown at the bottom of this page, named Inventory. This information is updated in real-time and warehouse managers are constantly checking the levels of products stored at their warehouse and available for shipment. In the past, each manager would run queries similar to the following:

SELECT Product, Quantity
FROM Inventory
WHERE Warehouse = 'FL'


This resulted in very inefficient performance at the SQL Server. Each time a warehouse manager executed the query, the database server was forced to recompile the query and execute it from scratch. It also required the warehouse manager to have knowledge of SQL and appropriate permissions to access the table information.

We can simplify this process through the use of a stored procedure. Let's create a procedure called sp_GetInventory that retrieves the inventory levels for a given warehouse. Here's the SQL code:

CREATE PROCEDURE sp_GetInventory
@location varchar(10)
AS
SELECT Product, Quantity
FROM Inventory
WHERE Warehouse = @location


Our Florida warehouse manager can then access inventory levels by issuing the command

EXECUTE sp_GetInventory 'FL'
The New York warehouse manager can use the same stored procedure to access that area's inventory.

EXECUTE sp_GetInventory 'NY'

Granted, this is a simple example, but the benefits of abstraction can be seen here. The warehouse manager does not need to understand SQL or the inner workings of the procedure. From a performance perspective, the stored procedure will work wonders. The SQL Sever creates an execution plan once and then reutilizes it by plugging in the appropriate parameters at execution time.

Now that you've learned the benefits of stored procedures, get out there and use them! Try a few examples and measure the performance enhancements achieved -- you'll be amazed!

Inventory Table

ID Product Warehouse Quantity
142 Green beans NY 100
214 Peas FL 200
825 Corn NY 140
512 Lima beans NY 180
491 Tomatoes FL 80
379 Watermelon FL 85
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SQL Server Stored Procedures for Beginners

By : Tom O'Neill

Learning something new is challenging. Learning something new on your own redefines challenging.
Chances are, you are reading my article because you want to learn how to write stored procedures. You are new to this, and you don't know where to start. You are exactly where I was when I wanted to learn how to write stored procedures. The purpose of this article is to help the developer who doesn't know where to start. I will give you a place to start, teach you techniques beyond the basic "hello world", and walk you through examples. I learned how to write stored procedures alone, and have decided to let you use my experiences to your advantage. This article will consist of the following topics:
1. What are stored procedures?
2. What do you need to get started?
3. Writing your first stored procedure
4. Writing more sophisticated stored procedures
a. Input Variables
b. Input Variables with SELECT and UPDATE Statements
c. Exercise: Pass Data to a SELECT Stored Procedure
5. Conclusion
6. Database script for SPFORBEGINNERS (the database referenced in this article)


At the end, I have also included a SQL script for creating the database used in my examples. It is a small database, and easily replicated. Of course, I am interested in receiving any feedback at tomoneill@deloitte.com.

What Are Stored Procedures?

Have you ever written SQL statements, like inserts, selects, and updates? Then you have already written most of a stored procedure. A stored procedure is an already written SQL statement that is saved in the database. If you find yourself using the same query over and over again, it would make sense to put it into a stored procedure. When you put this SQL statement in a stored procedure, you can then run the stored procedure from the database's command environment (I am a SQL Server kind of guy, and run stored procedures from the Query Analyzer), using the exec command.

An example is:
exec usp_displayallusers

The name of the stored procedure is "usp_displayallusers", and "exec" tells SQL Server to execute the code in the stored procedure. (Note: "usp_" in front of the stored procedure name is used to designate this stored procedure as a user-created stored procedure.) The code inside the stored procedure can be something as simple as:

SELECT * FROM USERLIST

This "select" statement will return all data in the USERLIST table. You may think, skeptically, that stored procedures aren’t terribly useful. Just save the query and run it when you need to. Too easy, right?
Well, there is more to the story. Many queries get more complex than "select * from . . ." Also, you may want to call the stored procedure from an application, such as an ASP page, Visual Basic application, or a Java servlet. With a stored procedure, you can store all the logic in the database, and use a simple command to call the stored procedure. Later, if you decide to migrate from ASP to J2EE, you only need to change the application layer, which will be significantly easier. Much of the business logic will remain in the database.
Enough background—let’s write some stored procedures.

Getting Started with Stored Procedures

What do I need to get started? I have heard that question often. To begin writing stored procedures, the following are essential:
1. A database management system.
2. A database built inside the database management system (see the end of this article for a sample).
3. A text editor, such as Notepad or Query Analyzer.
Items 1 and 2 are absolutely essential. You can’t write stored procedures without a database. They would be useless. Sometimes, I write my procedures in Notepad (or another text editor), and copy them into the New Stored Procedure window in SQL Server. The New Stored Procedure window is a bit small, and in Notepad I can spread things out a bit (you’ll see later).
Next, you will have to decide what you want your stored procedure to do. It can be tempting to just dive right into the task at hand, but it is always prudent to sketch out some ideas first. Some considerations should be:
• Do you want to view data in the database (SELECT), insert new records (INSERT INTO), or do I want to change an existing record (UPDATE)?

• With which tables will you have to work? Does it make sense to create a VIEW first?

• How often will this procedure actually be used?
Once you have struggled with these questions (something of an exaggeration, I guess), you will be ready to start coding!
Note: Throughout this article, I will focus on stored procedures for SQL Server. You can apply the same principles to other database management systems, but I will make clear references to working in a SQL Server environment.

Writing Your First Stored Procedure

Finally!!! It is time to write your first stored procedure (assuming you have created your database). In SQL Server, under your database tree, select the "Stored Procedures" option from Enterprise Manager (when you gain more experience, you can use Query Analyzer to create stored procedures). There will be a number of system generated stored procedures there already. Just ignore them. Your next step is to right click on any of the existing stored procedures (don’t worry, you won’t actually use them), then select "New Stored Procedure . . ." This will open the stored properties window I discussed above. The following code will appear already in the window:

CREATE PROCEDURE [PROCEDURE NAME] AS

The first thing I usually do is provide some spacing (we’ll need it later). This isn’t required, and as you write more stored procedures, you will find a style with which you are comfortable.

/*
We will use this area for comments
*/
CREATE PROCEDURE [PROCEDURE NAME]
/*
We will put the variables in here, later
*/
AS
/*
This is where the actual SQL statements will go
*/
So far, it is pretty simple. Let’s look at the top comments section first,
/*
We will use this area for comments
*/
When you write stored procedures (especially for a business or academic project), you never know who will eventually have to alter the code. This top section is useful for comments about the stored procedure, a change log, and other pertinent information. While this is not required, it is just a good programming habit. For this exercise, make it look like this:

/*
Name: usp_displayallusers
Description: displays all records and columns in USERLIST table
Author: Tom O’Neill
Modification Log: Change
Description Date Changed By
Created procedure 7/15/2003 Tom O’Neill
*/

Of course, you can use your own name and today’s date.
The next section will change only slightly. Every stored procedure needs the words "CREATE PROCEDURE" followed by the name you want to assign to the stored procedure. While not required, stored procedure names usually begin with the prefix "usp_".

CREATE PROCEDURE usp_displayallusers

This tells the database that you are creating a stored procedure named "usp_displayallusers". So far, your stored procedure should look like this:

/*
Name: usp_displayallusers
Description: displays all records and columns in USERLIST table
Author: Tom O’Neill
Modification Log: Change
Description Date Changed By
Created procedure 7/15/2003 Tom O’Neill
*/

CREATE PROCEDURE usp_displayallusers

The next step is to think about variables. Since this is our first stored procedure together, we won’t deal with them yet. Just keep in mind that they are usually added after the "CREATE PROCEDURE" line. Since we don’t have variables, the next step is quite simple. Put the word "AS" beneath the create procedure line.

CREATE PROCEDURE usp_displayallusers
AS
We are telling the database that we want to create a stored procedure that is called "usp_displayallusers" that is characterized by the code that follows. After the "AS" entry, you will simply enter SQL code as you would in a regularly query. For our first, we will use a SELECT statement:

SELECT * FROM USERLIST

Now, your stored procedure should look like this:

/*
Name: usp_displayallusers
Description: displays all records and columns in USERLIST table
Author: Tom O’Neill
Modification Log: Change
Description Date Changed By
Created procedure 7/15/2003 Tom O’Neill
*/
CREATE PROCEDURE usp_displayallusers
AS
SELECT * FROM USERLIST

Congratulations, you have written your first stored procedure. If you authored the procedure in a text editor, now would be a good time to copy it into the New Stored Procedure window in SQL Server. Once you have done so, click the "Check Syntax" box. This is a great troubleshooting tool for beginners and experts alike. When SQL Server tells you "Syntax check successful!", you can click OK to save your stored procedure. To view the procedure, simply double-click usp_displayallusers in the Stored Procedures window. To run your stored procedure, open the Query Analyzer and type:

exec usp_displayallusers

Then, click the green "play" button to run the query. You will see that the procedure has run successfully.
It can be frustrating to start from scratch. Right now, you can think of all the things you want to accomplish with stored procedures; you just need to learn how! That will happen next. Let’s take a look at some more useful stored procedures.

Read More...

Friday, July 18, 2008

Introduction to Instructional Design and the ADDIE Model

Introduction to Instructional Design and the ADDIE Model
by Kevin Kruse

What is Instructional Systems Design?

The most widely used methodology for developing new training programs is called Instructional Systems Design (ISD) It is also known as Instructional Systems Design & Development (ISDD), the Systems Approach to Training (SAT), or just Instructional Design (ID). This approach provides a step-by-step system for the evaluation of students' needs, the design and development of training materials, and the evaluation of the effectiveness of the training intervention.


ISD evolved from post-World War II research in the United States military to find a more effective and manageable way to create training programs. These efforts led to early ISD models that were developed and taught in the late 1960's at Florida State University. Today, Walter Dick and Lou Carey are widely viewed as the torchbearers of the methodology, with their authoritative book, The Systematic Design of Instruction (Dick and Carey).

Why Use a Systems Approach?

A system is any set of components that work together to achieve a specified outcome or goal. Think of the cruise control system on your car. You set the desired speed (or goal) and the cruise control sets the gas injection to the proper level. An important aspect of any system is the feedback mechanisms that ensure the goal is achieved or maintained. Using the cruise control analogy, the car does not just lock the gas pedal in one position. If you begin to drive uphill, the car briefly slows down until the speedometer information is fed back to the cruise control system, which then increases the amount of gas and the desired speed is reached once again.

Just as a systems approach with its requisite feedback makes cruise control a viable system to maintain driving speed, so, too, the systems approach provides the smoothest development means for training programs.

The ADDIE Model

There are more than 100 different ISD models, but almost all are based on the generic "ADDIE" model, which stands for Analysis, Design, Development, Implementation, and Evaluation, as illustrated in the figure below. Each step has an outcome that feeds the subsequent step.

Analysis --> Design --> Development --> Implementation --> Evaluation

During analysis, the designer develops a clear understanding of the "gaps" between the desired outcomes or behaviors, and the audience's existing knowledge and skills. The design phase documents specific learning objectives, assessment instruments, exercises, and content. The actual creation of learning materials is completed in the development phase. During implementation, these materials are delivered or distributed to the student group. After delivery, the effectiveness of the training materials is evaluated.

Alternate Design Models

The ADDIE model has been criticized by some as being too systematic, that is, too linear, too inflexible, too constraining, and even too time-consuming to implement. As an alternative to the systematic approach, there are a variety of systemic design models that emphasize a more holistic, iterative approach to the development of training. Rather than developing the instruction in phases, the entire development team works together from the start to rapidly build modules, which can be tested with the student audience, and then revised based on their feedback.

The systemic approach to development has many advantages when it comes to the creation of technology-based training. To create engaging metaphors or themes, artists and writers work together in a process that validates the creative approach with students early in the development cycle. Programmers and designers garner agreement as to which learning activities are both effective as well as possible, given the constraints of the client's computers or network.

Despite these advantages, there are practical challenges with a purely systemic design approach in the management of resources. In most cases, training programs must be developed under a fixed -- and often limited -- budget and schedule. While it is very easy to allocate people and time to each step in the ISD model, it is harder to plan deliverables when there are no distinct steps in the process. The holistic approach begs the questions, "How many iterations, and time, will it take to finish the program?" "Do the contributions made by programmers and artists in the design phase, who have no formal background in instruction, warrant the extra time required and additional compensation for this time?"

Introducing a Rapid Prototyping Phase

For best results, the development process for CD-ROM or Web-based training programs should use a modified ADDIE model, which borrows from the most valuable aspects of the systemic approach. Specifically, a rapid prototype phase is inserted after, or as an extension of, the design phase. A rapid prototype is simply a quickly assembled module that can be tested with the student audience early in the ISD process. The evaluation typically looks at things like how well the learners responded to the creative metaphor, how effective the learning activities are, and how well the program performs on the chosen technology platform. Based on the feedback, the design can be revised and another prototype developed. This iterative process continues until there is agreement and confidence in the prototype.

In this process, only after the prototype is completed is additional development work done. However, this work often moves more quickly after a rapid prototype than in the traditional ADDIE model. Instructional designers and writers are able to proceed more efficiently since they know exactly what the program will look like and what it will be capable of doing. Additionally, with all of the major technical issues resolved, final programming becomes a simple matter of assembly of media components.
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ADDIE Model

Summary: The ADDIE model is a systematic instructional design model consisting of five phases: (1) Analysis, (2) Design, (3) Development, (4) Implementation, and (5) Evaluation. Various flavors and versions of the ADDIE model exist.

Originator: Unknown. Refined by Dick and Carey and others.

Key terms: Analysis, Design, Development, Implementation, Evaluation


ADDIE Model

The generic term for the five-phase instructional design model consisting of Analysis, Design, Development, Implementation, and Evaluation. Each step has an outcome that feeds into the next step in the sequence. There are probably over 100+ different variations of the generic ADDIE model.

The five phases of ADDIE are as follows:

Analysis

During analysis, the designer identifies the learning problem, the goals and objectives, the audience’s needs, existing knowledge, and any other relevant characteristics. Analysis also considers the learning environment, any constraints, the delivery options, and the timeline for the project.
Design

A systematic process of specifying learning objectives. Detailed storyboards and prototypes are often made, and the look and feel, graphic design, user-interface and content is determined here.
Development

The actual creation (production) of the content and learning materials based on the Design phase.
Implementation

During implementation, the plan is put into action and a procedure for training the learner and teacher is developed. Materials are delivered or distributed to the student group. After delivery, the effectiveness of the training materials is evaluated.
Evaluation

This phase consists of (1) formative and (2) summative evaluation. Formative evaluation is present in each stage of the ADDIE process. Summative evaluation consists of tests designed for criterion-related referenced items and providing opportunities for feedback from the users. Revisions are made as necessary.
Rapid prototyping (continual feedback) has sometimes been cited as as a way to improve the generic ADDIE model.

For more information, see:

Dick, W., & Carey, L. (1996). The Systematic Design of Instruction (4th Ed.). New York: Haper Collins College Publishers.
Leshin, C. B., Pollock, J., & Reigeluth, C. M. (1992). Instructional Design Strategies and Tactics. Englewood Cliffs, NJ: Education Technology Publications.
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Instructional System Design (ISD): Using the ADDIE Model

Instructional design is the systematic approach to the
Analysis, Design, Development, Implementation, and Evaluation of learning materials and activities.
Instructional design aims for a learner-centered rather than the traditional teacher-centered approach to
instruction, so that effective learning can take place. This means that every component oref the instruction
is governed by the learning outcomes, which have been determined after a thorough analysis of the
learners’ needs.
These phases sometimes overlap and can be interrelated; however, they provide a dynamic, flexible
guideline for developing effective and efficient instruction.


Instructional System Design (ISD): Using the ADDIE Model
Analysis
The Analyze phase is the foundation for all other phases of instructional design. During this phase, you
must define the problem, identify the source of the problem and determine possible solutions.
The phase may include specific research techniques such as needs analysis, job analysis and task analysis.
The outputs of this phase often include the instructional goals, and a list of tasks to be instructed. These
outputs will be the inputs for the Design phase.
Design
The Design phase involves using the outputs from the Analyze phase to plan a strategy for developing the
instruction. During this phase, you must outline how to reach the instructional goals determined during
the Analyze phase and expand the instructional foundation.
Some of the elements of the Design Phase may include writing a target population description, conducting
a learning analysis, writing objectives and test items, selecting a delivery system, and sequencing the
instruction. The outputs of the Design phase will be the inputs for the Develop phase.
Development
The Develop phase builds on both the Analyze and Design phases. The purpose of this phase is to
generate the lesson plans and lesson materials. During this phase you will develop the instruction, all
media that will be used in the instruction, and any supporting documentation. This may include hardware
(e.g., simulation equipment) and software (e.g., computer-based instruction).
Implementation
The Implementation phase refers to the actual delivery of the instruction, whether it's classroom-based,
lab-based, or computer-based. The purpose of this phase is the effective and efficient delivery of
instruction. This phase must promote the students' understanding of material, support the students'
mastery of objectives, and ensure the students' transfer of knowledge from the instructional setting to the
job.
Evaluation
This phase measures the effectiveness and efficiency of the instruction. Evaluation should actually occur
throughout the entire instructional design process - within phases, between phases, and after
implementation. Evaluation may be Formative or Summative.
Formative Evaluation is ongoing during and between phases. The purpose of this type of evaluation is
to improve the instruction before the final version is implemented.
Summative Evaluation usually occurs after the final version of instruction is implemented. This type
of evaluation assesses the overall effectiveness of the instruction. Data from the Summative Evaluation is
often used to make a decision about the instruction (such as whether to purchase an instructional package
or continue/discontinue instruction).

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Wednesday, July 16, 2008

Free FLV Player 2.0

Free FLV Player 2.0 works in tandem with the FLV Encoder,a file compressor for various file formats.

For download software click here
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Download Free Video to Flash Converter

Free Video to Flash Converter. Convert video to flash (SWF or FLV) to publish video on your web site or blog.

Convert *.avi, *.mpeg, *.mpg, *.mp4, *.m4v, *.wmv, *.asf, *.mov, *.qt, *.3gp, *.3g2, *.dvr-ms. *.flv video files to ready for web *.flv and *.swf files.


For example convert avi to flv, mp4 to flv, mpeg to flv, mpg to flv, wmv to flv, mov to flv, 3gp to flv.

Free Video to Flash Converter contains no spyware or adware. It's clearly free and absolutely safe to install and run.

It's free for both personal and commercial use. Click here to download

Learn how to use... click here
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Tuesday, July 15, 2008

LIMITING THE NUMBER OF RECORDS PER PAGE ON A CRYSTAL REPORT

I recently wrote a report that required only 7 records per page. While researching the best way to execute this, I found the following tip on the Seagate Software web site. The support section of the Seagate Software web site is an excellent source for Crystal technical information and tips. This web site is an invaluable resource for anyone using Crystal Reports.

To limit the number of records per page, you need to create two formulas that create a running total for each page.

1st Formula: HeaderReset - This formula should be placed in the page header of the report. It will reset the counter when the report is processed to the next page. Counter is a variable that stores the number as the report processes each record.

WhilePrintingRecords;
NumberVar counter:=0

2nd Formula: CountDetails - This formula should be placed in the Details section. It will count each record and increment by one.

WhilePrintingRecords;
NumberVar counter;
counter:=counter+1

You will now need to use the CountDetails formula to force the new page based on the necessary number of records. To do this:
Go to Format/Section and select the Details section.

Click on the X+2 button to the right of the "New Page After" option. Be sure not to place a check in the New Page After box. Once you click on the button, you will be placed in the formula editor. Enter the following formula:
{@CountDetails}=7
(enter the number of records you need on each page)

This condition will force a new page when Crystal reaches the seventh record in the details section. The count will reset to zero at the beginning of each page due to the @HeaderReset formula.

If you need to count the Group Header records instead of the Details section, follow the above instructions for the details section, but place the formula and condition in the Group Header section instead of the Details section.

To hide the formula fields in the header and details section, right click on the field and go to format font. Change the color to white and you will not be able to see them.

*NOTE: These instructions presume that you have a working knowledge of Crystal Reports. Accuvar assumes no responsibility for any data loss or downtime caused by performing this tip.

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Monday, July 14, 2008

Power of The Hands

Power of The Hands with Illustrations
By: Shaykh Hisham Al-Kabbani


First step To Wash: [intention] niyyat
Turn the right over the left and the left over the right , You cannot begin with left over right.
So when you are washing the hands, it means the first movement you are doing is using the hands

Washing hands… up to wrist
Then you clean between the fingers and intersect the fingers with the fingers, coming like this, the right thumb on the left and the left thumb on the right.
a) First you are using 10 fingers. 10.
b) 10 is the power of computer, energy, zero and 1.
c) It is 10, one and zero.

That energy that Allah taught programmers is coming from hands. So they are channeling it in computers now, and you are seeing all the miraculous power that the computer can do.

d) So if the computer can do that, it represents 1 and 0, have that great power, they channeled into the computer to do magnificent work.
e) They channel that energy to heal. They use it without knowing why. They don’t know the Islamic aspect. The Islamic aspect is that the one and zero, and that I why you see if you open your hands and draw a line [connecting the fingertips] you form a circle.
f) So when you begin with the hands, rubbing them, when washing them and rubbing them to activate them, that is sign of 1 and zero, and you being to activate the process of what codes Allah has given us thru the hands, you being to activate them.

You wash the hands and in between the hands [fingers]
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Spiritual Healing in the Islamic Tradition

Excerpt from “Spiritual Healing in the Islamic Tradition” by Shaykh Hisham Muhammad Kabbani, MD

About Energy And How Spiritual Healing Works

Spiritual healing is not at all a mysterious process but is in fact very straight forward, albeit oftentimes quite complex. The spiritual healing technique involves the energy field that exists around each of us. Everyone has an energy field or an aura that surrounds and interpenetrates the physical body. This field is intimately associated with the health of the human being.


In different cultures, energy is known by different names. The word "energy" is referred to as:
- Ki in Japanese
- Chi in Chinese
- Prana in Hindi
- Qudra in Arabic
  • Energy is the life breath transmitted to us from the Existing, Everlasting Superpower that overlooks human beings and all creation.
  • Energy regulates our thought patterns and emotions, is the source of our life force and is the animating factor in all living beings. It circulates through our bodies and can be harnessed for healing.
  • It is the source of all movement in the universe. When the human body loses its life breath the original energy (or life force) leaves it, allowing the body to decompose.
  • The body goes back to its earthen origins and the spirit returns to its angelic origin of spiritual energy.
  • This energy is never lost and exists without the secret of its nature being understood by science and modern medicine.


Click here to download this article.
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Sunday, July 13, 2008

Create PDF documents on the fly — for Free!

Portable Document Format (PDF) is the de facto standard for the secure and reliable distribution and exchange of electronic documents and forms around the world. CutePDF Writer (formerly CutePDF Printer) is the free version of commercial PDF creation software. CutePDF Writer installs itself as a "printer subsystem". This enables virtually any Windows applications (must be able to print) to create professional quality PDF documents - with just a push of a button!

FREE for commercial and non-commercial use! No watermarks! No Popup Web Ads!

Installation Requirements
* Supports Microsoft Windows 98/ME/2000/XP/2003/Vista (x32/x64).
* Requires PS2PDF converter such as Ghostscript (recommended).
You can get the free GPL Ghostscript 8.15
GNU Ghostscript is an open-source interpreter for the PostScript language and the PDF file format. It is distributed under the GNU General Public License.

Step by step create PDF documents :
1. Download File CuteWriter http://www.cutepdf.com/download/CuteWriter.exe
2. Download File Converter http://www.cutepdf.com/download/converter.exe
3. Install to complete.
4. open any document, print document, choose printer CutePDFWriter, click OK.
5. enter PDF file name, click Save, PDF file was created.
6. open file PDF with Adobe Reader.

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Free Journal

The academically peer refereed Journal of Information Technology Education (JITE) endeavors to improve IT Education around the world, as shown in our mission statement.

JITE is published in print by subscription and its articles also appear online free of charge. This arrangement provides authors with the widest possible readership while ensuring that their papers are fully accepted as bona fide.

Journal of Information Technology Education (JITE)

Interdisciplinary Journal of E-Learning and Learning Objects (formerly the Interdisciplinary Journal of Knowledge and Learning Objects) is an academically peer refereed Journal. All submissions are blind refereed by three or more peers.

IJELLO is published in print by subscription and its articles also appear online free of charge.

Interdisciplinary Journal of E-Learning and Learning Objects

The Journal of Technology, Learning and Assessment (JTLA) is a peer-reviewed, scholarly on-line journal addressing the intersection of computer-based technology, learning, and assessment.

The Journal of Technology, Learning and Assessment (JTLA)

The Bioscience Education e-journal is an online, bi-annual electronic journal owned and published by the Centre for Bioscience. Its aims are to promote, enhance and disseminate research, good practice and innovation in tertiary level teaching and learning within the biosciences disciplines.

It is intended to encourage and facilitate greater understanding and exchange of ideas through being freely available online, fully archived and peer-reviewed.

The journal publishes a range of articles on tertiary level biosciences education, including peer-reviewed research and practice papers. The journal should be of interest to tertiary level staff and students, upper secondary school staff and employers.

The Bioscience Education e-journal
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Secrets of Wudu Energy of the Hands

Shaykh Hisham Al-Kabbani

And what benefits us, Prophet was the first to explain it. Wa ma arsalnaaka illa rahmatan lil `alameen. Whatever benefits us he was responsible to deliver else he will be asked why he hided it. Allah swt trusted the Prophet with whatever he created and whatever he created it release to the Prophet s message. So thru his message he was able to reach every person in his time and after his time. And he was the first one who taught Sahaba the use of energy and energy power. Not only energy, but also what is available of different powers around us in this world.

There are many ways that the Prophet has shown us to heal, one of which is described in the hadith of the blind man who asked the Prophet to heal his sight.
The Prophet taught him the dua to recite but he didn t say to him go and read the dua.
He said to him the first step is to go to the ablution area and make ablution. It means ablution is the opening for every sickness to be cured. If you don t have ablution, your effect of curing that disease will be minimal.
Wherever you are reaching, high levels of struggling against the ego and preventing the desires of the ego, using that power when you contradict the ego, building the power more and more, when the negative energy goes away from you, the positive increases.


But with ablution that will double, no that will be thousands and thousand times more powerful that what it used to be.So he said, go and make ablution.

So the first level: when you want to make ablution what do you do?
[intention] other than niyyat. What is first action in wudu [washing hands& up to wrist].
You wash the hands and in between the hands [fingers]. So when you are washing the hands, it means the first movement you are doing is using the hands.

So the first level of energy is in the hands. That is why you see those who are attempting to learn from Islamic ways and adopt in their ways, especially the people of India and china, those who believe in bhuddism, first they do as using hand as a method to release energy from their body. Because they try to use their body, they collect energy thru their body, like a dish, a parabola. What to y-ou call it. Dish?


They collects these energies and release thru their hands. The body acts as a collector of energy. Thru their different movements of very stressful different exercises that they do thru their body, they begin to acquire that kind of energy and concentrate that energy and release it out thru hands on sick people and it has effect, everything that they use to heal has an effect sing energy.

The best example of that is laser light, they use to heal sickness in the eyes and even to cure blindness. Laser surgery. They don t use equipment anymore, only laser.
So the blind man, when he asked the Prophet, the Prophet gave him a hint that thru the release of energy, that blindness will go. 1400 years ago the Prophet healed the blindness thru energy. Make ablution, clean yourself.
That is why he said, the weapon that protects you from the enemy is ablution.

It can release energy and burn it thru releasing thru the hand. The blind man learned that and used it and we will say later how he used it.


We will concentrate on the action of ablution in this session.

• He went thru many different actions and was cured instantly of blindness.
• When you take ablution you wash your hands and then rub them, you turn the right over the left and the left over the right.
• And after you turn them, first right over left, then left over the right.
• You cannot begin with left over right.
• You must begin with right over left.
• Then you clean between the fingers and intersect the fingers with the fingers, coming like this, the right thumb on the left and the left thumb on the right.
• They use this in the bhuddist healing without knowing the Islamic secret. They used to release this energy to the sick areas.
• First you are using 10 fingers. 10. And 10 is the power of computer, energy, zero and 1. It is 10, one and zero. That energy that Allah taught programmers is coming from hands.
• So they are channeling it in computers now, and you are seeing all the miraculous power that the computer can do.

So if the computer can do that, it represents 1 and 0, have that great power, they channeled into the computer to do magnificent work. They channel that energy to heal. They use it without knowing why. They don t know the Islamic aspect.

The Islamic aspect is that the one and zero, and that I why you see if you open your hands and draw a line [connecting the fingertips] you form a circle.

It is 20 cm. around.

• So the hand represents the body, as you open the body it is a circle, the whole body is in the hand.
• Just as they teach in reflexology. Thru different points you can heal.
• The higher level thru reflexology is not to touch.
• The hand acts as a receiver of positive energy, when you extend your hands, one of the courses they give in Islamic healing, later it will be advance, when you open your hands and make I like a satellite dish and not thinking, not imagining, but looking that your body is a complete circle and all this energy that is coming from the cosmos is coming on you and you are taking it in and pulling it thru your body and concentrating it thru the heart.
• Thru meditation for 15 minutes. That is a later technique, not for now.
That is how you get in the symbolic that the whole body is a circle and that the hand is a circle.

When the body acquires the energy then the body acquires the energy. Receive energy from left hand and right hand and channeling them thru the body.

• So when you begin with the hands, rubbing them, when washing them and rubbing them to activate them, that is sign of 1 and zero, and you being to activate the process of what codes Allah has given us thru the hands, you being to activate them.

• That is why we begin to rub right over left and left over right. If you stand in a mirror you see the left is right and the right is left.

• If you stand with your arms spread, you see the opposite. If you are looking from the other side, the left becomes right and right becomes left. That is because in reality we are an image of the reality. In heaven the left is the right and the right is the left.

• That means the right must submit to the left, because in the `alam al-arwaah, the right is left and the left is right. So here is the opposite.


That is why the right in dunya, the left is right in akhira. The left has to submit to the right.

[if you are in heaven looking down&]
where we arrived submission.

The left has to submit to the right and the right has to submit to the left. But in reality the left is the right and the right is the left.

Now everything goes here in dunya when we make tawaaf, we do the anti-clockwise, not clockwise. That will explain to us why we do anti-clockwise, which is the image of the clockwise in akhira. It is like the mirror. Here in dunya it is anti-clockwise, but in akhira it is left to right clockwise.

• To activate that power, Allah is telling us that I am activating your powers from the 99 Beautiful Names and Attributes that I have stamped in your hands.
• Rubbing you use to produce fire two sticks. Rubbing produces energy.
• So rubbing the hands produces energy.
• The water prevents the energy from going out, it freezes it. That is why the Silah al-mumin al-wudu. [the weapon of the believer is ablution]
• As soon as you rub, that creates energy and by rubbing under water that keeps the energy in the body to be released later.
• When we rub our hands we are preparing energy to keep it and to save for use against the enemy.

But when we want to heal we don t use water.
• We rub with no water, we want to release it out.
• When using water we are collecting and saving, collecting and save. When we want to release it we open the hand to release it out.
• So how to activate that code,
• if you look at your right hand on it is the number 18 and on the
• left is 81. so 18 and 81 is 99 names of Allah. [Arabic numbers]

1. So both of them consist of one and eight. And one and eight together and eight and one together make 99. add

2. 99 together -> 18. add 1 and 8 together you get 9. add 8 and 1 together > 9. add together 99. it means all end up in 9.
3. That explains he meaning of the nine points of the self, which are the nine awliya responsible for the self. They use these 9 points in the Enneagram.

• This is the teaching that they brought from Central Asia, from Naqshbandi people, which I explained one time. They use this linear, but in fact it is a circle.
• If you talk to I taught her how to use that. They have nine bullet points that consist of the whole system, the whole body.
• When you rub the fingers you are activating the 99 beautiful names of Allah. By activating them you are activating the 9 points that are on your body.
• And when you activate them, as if the receiver is now on, energy is going in, it begins to work to be able to receive, digitize it and release it out as a picture and as a sound, as we are seeing today.
• Similarly, the hands that are circles, that is why when we rub them and open them, they begin to act as circles over each other, taking all whatever energy coming they are managing .
• That is why silat also they use the hands, and all that they teach of martial arts. But they don t know why it is energy, it is because of the 99 names and attributes. So they can protect themselves thru the names. They don t know. But when Allah gives he gives.
• They are using and he lets them use it and they know there is a power there but don t know why.
• They make quick moves and use that to defend themselves and protect others and to defeat the enemy.

Sayyidina `Ali, when Prophet (s) healed his eye, he opened for him that reality. And that is why thru that energy he has in his hands, he was able to carry the world [up] to his knees because that energy was carrying the world to his knees.

• So when you are activating the 8 and 1 and 1 and 8 which are the 99 names, in numerology 9 is equal to zero.

• 9 all of them end up in 9 if you add them. 9 in numerological terms equals zero, you don t add this number.

• This number doesn t exist anymore. It means submission, complete submission, when you activate that energy you are under that energy s submission, submitting to that heavenly energy that is coming.

• You are no longer seeing yourself acting but that energy is acting, you become zero. Like going in a plane or train or car. The car submits to the persons driving it. Similarly the train submits to the one driving it

• You submit to the energy coming and you release it out. Your body becomes like a receiver and a reflector. You have these TV receivers they only act as receiver that reflect the image. It is not them doing the job, it is the heavenly energy doing the job.

• That shows us how far we can go with these numbers when we activate them together the 18 and the 81. and why the significance of the

• 18 and why the significance of the 81. that is we leave to another session.

• Why is it 18 and why is it 81? There is a significance there, and I don t know even, what will come. That is an introduction to these different techniques that they are trying to adopt without knowing its background. And how they can effect more thru their healing.

• So after rubbing the hands and expediting the release of energy still end up on 19.

• what I mean by 19, here is 18 and here is 81. Add them and you get 99. Ad the 9 and 9 you get 18. Add the 1 and 8 you get 9. So you activated the 9.

• When you rub and activate the nine, now you pass the water, if you check, those who know how to make wudu, not everyone knows to intersect the fingers. Then you are activating the 10. The 10 and the nine, comes to 19.

• And 19 is the number in the Holy Qur an, that recently they found that every ayat in the Holy Qur an is on 19. And that 19, wa yahmilu arsh arrahmani yawmadhin thamaaniyya. and eight will, that Day, bear the Throne of thy Lord above them.[69:17] And those holding hellfire are 19.


Hell is energy, so that is the power of energy.

• You are activating the negative energy to heal the negative energy.
• You need poison to heal poison that is why they give antibiotics.
• That 19 is the number of angels responsible for hellfire. So you use that energy that comes from them, negative energy.
• By negative if you multiply you get positive. You heal sickness by fire that comes from hellfire.
• That energy when it comes out completely breaks down the poison that is in the system. That is how you activate the 19 together.

The eight, which relates to the 8 here, the 1 and 8 and the 8 and the 1.

• When Allah s throne comes on judgment day. 8 angels are carrying it.
• So what are they carrying they are carrying The 1.
• The 8 is carrying the 1. Allah is showing us that in our hands. You are activating also the good energy. After releasing the good energy.
• After you destroy the negative energy with negative energy you want to dress them with the 8 and the 1 with the good energy, the heavenly energy.
• That paradise energy and dressing them with it. And that is why they feel now strong and they feel they are cured.
• When you being activating by rubbing the hands you are activating the number nine, that is complete submission.
• Now you are letting your body submit to the cosmos energy that is coming. And that energy represents fiery energy.
• When you activate with the 10 you are activating the energy.

That negative energy is not bad, it is the power of the negative one,

• you defeat enemy by enemy. The energy from sun is fire energy but at same time it is healing, useful energy. You use negative to heal negative to destroy it completely.
• You leave them with nothing, then activate the 8 and the 1.

Insh Allah more on Healing Coming Soon.

Indonesian Versian Click here.
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The Naqshbandi Way of Dhikr

What are the difference between the Naqshbandi and the other sufi ways?

It is axiomatic that all Sufi paths lead to the Divine Presence. The Prophet (s) said, "The ways to God are as numerous as the breaths of human beings." The differences lie mostly in the realm of style and taste, and reflect the need to accomodate the variety of types among the aspirants. Differences also stem from the unique individualities of the great luminaries who imprinted each of the Tariqats -- May Allah be pleased with all of them!

There are also some differences of approach. Most Sufi paths offer aspirants a gradual unveiling of the heart's eye, accomplished through the practice of Dhikr, the remembrance of Allah. This spiritual exercise may contain repetition of various of Allah's Holy Names. Some dhikrs involve practices designed to break the spell of mundane consciousness and propel the practicioner into a state of altered awareness. Such practices may include repetition of many thousands of holy phrases, sometimes connected with breathing exercises and often with physical movements. Without a doubt, through the steadfast and dedicated practice of these methods, the aspirant may experience spiritual states and attain stations unimaginable in a normal state of consciousness. The aspirant may feel himself to be flying towards the heavenly goals, beholding the wonders of the mysterious and hidden aspects of creation.

If your eyes have been thus opened, and if you are greatly enamored of the wide vistas you have beheld, then be warned. Should you embark upon the Naqshbandi path, your colorful plumage will be clipped and replaced with the humble cloak of obscurity. For the main difference between the Naqshbandi Way and others is that while they are giving, we are taking away. Everything must go, even your separate existence. First you will be without anything, then you will be nothing. Only those who are prepared to take such a step can be real Naqshbandi murids. As long as a drop is falling from the heavens, it may be called a drop. When it falls into the ocean, it is no longer a drop, it is the ocean.

If anyone is interested in spiritual stations and powers, he may attain them through following any of the forty Sufi paths, as these ways are quite efficacious. Through the recitation of the most beautiful names of Allah everyone receives bountifully in accordance with his intention. In the end, however, the sincere seeker will be struck with remorse if he becomes fixated at the stage of stations and states. One day he will perceive how he has fallen victim to distraction and say: "Oh my Lord, I have been wasting myself and my efforts on something other than you."

Should a seeker's life end while he is in those states, he will regret that they distracted him from seeking the Divine Countenance of His Lord. Therefore, GrandShaykhs have been ordered to strip their followers of their spiritual adornments, so that they may be presented to their Lord in perfect lowliness: "This is your servant, oh our Lord; accept him. He is lost to himself and exists only for You." This is their top priority, and helping their followers attain such a reality is their duty.

It is understood by all orders that the strange and enchanting experiences are the scenery of the journey, not the goal. The goal is to reach his Divine Presence by the attraction of the Beloved Himself. The Holy Prophet Muhammad (s) is the Guide and Example. On His miraculous Night Journey, in which He was conducted by the Angel Gabriel (s) first from Makkah to Jerusalem and then up to the Seven Heavens and into the Divine Presence, he passed trough the whole universe. Allah Almighty informs us in the Holy Qur'an that the Prophet's vision "neither swerved nor wavered" [53:2]. In other words, he looked and beheld but never let those sights distract him from ascending towards his most Exalted Destination. The Holy Prophet was able to behold those sights without being distracted because His Heart was only for His Lord. He was the Beloved of Allah. As for ourselves, we are vulnerable and weak-willed. Those experiences and attainments may accord with our ego's desires, whereas annihilation is never an attractive proposition for the ego.

Therefore, in order to provide maximum protection, the Naqshbandi Masters take a different approach to the unveiling of the heart's eye. There are 70,000 veils between us and the Station of the Prophet (s). A Naqshbandi Master rends these veils in descending order, starting with those closest to the Divine Presence and then successively downwards towards the level of the murid. This process continues throughout the training of the murid, until there is but one veil, the Veil of Humanity ( ijab al-bashariyya), restraining the murid's vision from contemplation of the Divine Reality. In order to protect the murid from attraction to something other than his Lord, however, the GrandShaykh does not rend that last veil until the murid reaches the highest state of perfection, or until his final seven breaths on his deathbed.

If the veils are removed from the bottom up by means of mystical practices, the murid beholds a succession of new panoramas. That very vision may keep him from progressing. Those who attain such stations during this life may discover that they have become powerful and famous among people. This is a danger. Power and recognition are conditions conducive to worldliness. The ego will never neglect such an opportunity to demand its share of the excitement and admiration, and by so doing taint the whole process of spiritual endeavor.

The Sufi aspirant must seek his Lord, not fame. Look at history's most reknowned Holy Woman, the Virgin Mary, who once prayed (Surat Maryam, 23): "Would that I had been a thing forgotten and out of sight!" She has taught all mankind to seek only obscurity in the sight of the world, and not to look for recognition. The striving for power and fame is a heavy burden. The Sufi seeks rather to be forgotten in the Ocean of Unity of Allah Almighty.

The Naqshbandi Sufi Shaykhs say that whoever works according to the following series of recommendations, and acts on it, will attain the exalted stations, especially the Station of Closeness (Qurb) to Allah, Who is Powerful and Sublime, on the Day of Resurrection. The faithful and diligent application of these practices is certain to temper the influence of the lower elements which exist in every human being: the nafs (ego); dunya (worldliness); hawa (vain desires) and shaytan (the devil). A person who manages to keep these principles of the Naqshbandi Order will achieve the light of his Shaykh, who will lift him to the Presence of the Supreme Teacher, the Prophet (s), who in his turn, will lift him up to the Station of Annihilation in Allah.

Allah Powerful and Sublime taught the Prophet Mu ammad (s) good manners, for which reason the Holy Prophet (s) said, "My Lord taught me good manners and perfected His Teaching." The best of manners is to keep the orders of Allah, and the seeker must follow the example of the Prophet in keeping the obligations of His Lord and in following the spiritual path. He must be persistent in keeping to the adab of the Order, until he attains the knowledge of the shari'ah and tariqat. The beginner must always begin at the beginning. He should recognize the difference between Sharicah and Tariqat. Sharicah is a reality that is obligatory for every believing man and woman. Concretely speaking, the Sharicah consists of practicing that which Allah has ordered and avoiding that which He has forbidden. The believer relies on guides to indicate clearly to him what to discard and what to follow. The Qur'an and Sunnah are the foundation of all guidance. The Madhahib judgments of the four Imams, the writing of the scholars and their living inheritors relay and explain the guidance. Whoever keeps to this guidance will be on the ira al-mustaqam, the straight path.

Tariqat is the firm intention (cazamah) of the sharacah. It does not exist outside of sharacah. It is the resolution to follow the Sunnah of the Prophet (s) as completely as possible in every aspect, both external and internal, exposed and hidden, exoteric and esoteric, physical and spiritual. To follow Tariqat the murid puts his trust in the judgment of the Shaykh for the correct understanding and application of the guidance of the Qur'an and the Sunnah. The murid places his hand in the hand of an authorized, living Shaykh and must procede as indicated by him. He must be ready at all times to receive the orders of his Shaykh, just as the Prophet (s) awaited the coming of Jibril with revelation from Allah, Almighty and Exalted. In the same way he must follow the Shaykh's orders, carrying them out to the letter. He must have the "adab of anticipation," which means that he must constantly await the orders of his guide. He must adopt the attitude of a hunter to its prey, being oblivious to all other directions. His sight, hearing, existence and thoughts should be ready to receive orders, and he should always be ready to carry out some new order. Such a man will be a master of the adab of the Exalted Naqshbandi Order, and this tajalli (manifestation) will become apparent in him.

The murid should keep to his daily dhikr and should obey the order of his Shaykh, without veering to the right or to the left. GrandShaykh Shaykh cAbdullah ad-Daghestani said, "My tongue is the tongue of the secret of the shari'ah and of the secret of the Qur'an." Then he asked a question saying, "Who are the bearers and protectors of the Qur'an?" and answered himself: "The bearers and protectors of Qur'an are the ones who set foot in all the exalted stations and knew them with true understanding. And is it not right, my children, that I should indicate to you that you should follow this path so that you may reach and discover these stations?"

Shaykh cAbdullah ad-Daghestani continued saying, "Whoever receives the keys to the five stations (maqamat): Heart (qalb), Secret (sirr), Secret of the Secret (sirr as-sirr), Hidden (khafa), Most Hidden (akhfa) is the one who takes care to perform the Adab and the Awrad in their correct manner. This enables him to reach the Station of Bayazid al-Bistami (q), in which he said, "I am also the Real (al- aqq)." Anyone who wishes to enter the Station of the Two Attributes of the Real, Almighty and Exalted: the Attribute of Beauty (Jamal) and that of Sublimeness and Glory (Jalal) must follow this Way.
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Friday, July 4, 2008

Ziarah Wali

Sohbet Syech Mustofa Haqqani "Ziarah Wali"

Untuk dapat melakukan ziarah dengan baik, perlu diperhatikan adab yang benar,agar tercapai tujuan yang semestinya, dan tidak meleset arahnya. Pastikan bahwa kita benar-benar sedang mengarah hanya pada apa-apa yang disukai dan di ridhoi Allah SWT, jangan pada arah yang tidak jelas.
Bahwa berziarah kepada para Awlia ataupun kekasih Allah SWT apalagi yang merupakan sahabat Nabi SAW ataupun umumnya para wali, merupakan perkara yang sangat dianjurkan, dan seyogyanya begitu rupa kita pentingkan. Rasulullah SAW sendiri nyata-nyata mengunjungi makam sahabat-sahabat beliau, yang merupakan awlia itu, di Baqi’ al-Gharqad, mendoakan ampunan Allah SWT bagi sahabat –sahabat beliau. Demikian juga beliau berziarah ke Uhud. Bahkan suatu ketika Rasulullah SAW juga menyapa suatu makam orang kafir,

”Betul nggak janji-janji Allah SWT yang aku di suruh menyampaikannya kepadamu? Ancaman-ancamannya sudah kamu jumpai sekarang kan?”

Para sahabat lalu bertanya,”Apakah mereka dapat mendengar sapaanmu itu yaa Rasulullah SAW? Rasulullah SAW menjawab ”Mereka mendengar,namun (karena kafirnya di dunia dahulu,kini mereka sibuk dengan penderitaan yang sedang melilit dirinya di dalam kubur) tak mampu lagi menjawab sebagaimana mestinya.”

Nah, kalau orang kafir saja mendengar,walaupun tak berdaya menjawab, bagaimana halnya dengan orang mukmin? Bagaimana dengan orang saleh? Bagimana dengan dengan Awlia? Bagaimana dengan para Syuhada? Bagaimana dengan Anbiya? Bagaimana dengan sahabat-sahabat nabi yang mereka merupakan suluh bagi kita untuk dapat meraih petunjuk Allah SWT yang kita cari, dan yang sangat kita perlukan? Yang demikian ini sudah jelas terungkap dalam riwayat dan hadits yang shahih.

Hal-hal yang sepatutnya menjadi tujuan ziarah ke makam para wali ataupun orang-orang alim adalah agar kita menjadi semakin dekat (qarib/taqarrub) kepada Allah SWT itu sendiri. Kedua adalah agar kita berdo’a dengan tulus, dan bersungguh-sungguh untuk beliau, karena sesungguhnya Allah SWT telah menganugerahi suatu bentuk barakah yang berlimpah kepada beliau dan karena lubernya barakah itu, semoga terlimpah kembali kepada para peziarah dan keluarganya yaitu dalam bentuk dan takaran rahmat yang semakin melimpah ruah.

Yang sepatutnya dilakukan oleh para peziarah adalah mengambil posisi berhadapan muka dengan yang diziarahi. Dalam jarak yang cukup dekat namun penuh hormat. Menyampaikan salam dengan sikap yang sopan,khusyuk, merunduk, memandang ke bumi dengan teduh, serta menghormati pribadi yang diziarahi, seraya menanggalkan aneka macam kesadaran diri yang ada. Imajinasikan seolah-olah kita sedang menatap muka beliau, dan sorot mata beliau pun seolah-olah menatap kita. Hati meliput cakrawala keluhuran martabat maupun asrar (rahasia rohaniah) yang dilimpahkan Allah SWT pada beliau, pada keluhuran kewalian beliau pada aspek kedekatan beliau dengan Allah SWT dan lantaran ketaatan beliau kepada-Nya yang telah mendatangkan limpahan wacana Rabbaniyah pada diri beliau itu. Lakukan hal ini dengan khidmat. Kalbu ataupun bashirah (mata batin) peziarah seharusnya terus menerus dan semakin cermat menyadari dengan sungguh-sungguh bahwa betapa dangkal dan tumupulnya upaya diri kita untuk meraih taraf ”kasih” Allah SWT seperti yang telah beliau peroleh itu. Maka tumbuhkanlah sendiri suatu nuansa kesadaran diri untuk memulai semakin bersungguh-sungguh untuk taat kepada Allah SWT dengan meniru beliau yang sedang diziarahi itu, dan agar memperoleh pencerahan dari beliau.

Inilah nikmatnya berziarah yang dapat di tempuh untuk dapat lebih bergegas-gegas lagi menuju Allah SWT, bangunkan sendiri garis lurus dalam alam sadar (conscious) kita suatu energi ghaib (di dalam qalbu) seraya mengelakkan diri dari pesona (magnitude) maupun tarikan kuat ”selera duniawi”.

Ketahuilah, sesungguhnya getaran selera dangkal, atau duniawi itulah yang membutakan ”bashirah” dan menghalangi suatu kedekatan antara kita dengan Allah SWT atau pun dengan citra diri yang baik dan itu jugalah yang tak henti-hentinya membuat kita berputar-putar secara tak berkeputusan.

Hendaknya peziarah memandang diri sendiri dengan mata hatinya, betapa sesungguhnya dengan ziarah itu berarti Allah SWT, sedang bermurah hati menjadikan diri peziarah itu semakin mendekati seorang wali tertentu, dan bahwa dirinya mulai bersedia menyandang perilaku (akhlak) para kekasih Allah SWT itu, bahwa ia semakin mantap dalam berpegangan kepada model panutan, serta jalan hidup yang benar, dan penuh kesungguhan menuju Allah SWT seperti dilakukan beliau-beliau para Awlia itu. Dan agar dapat mencapai martabat kehambaan yang hakiki di sisi Allah SWT seperti yang saat ini menjadi reputasi beliau-beliau para wali itu.

Namun betapa kenyataan sehari-hari yang di jalani para peziarah justru mendepak kembali peluang, dan kondisi yang dihadapkan oleh Allah SWT itu menjadi hanya selintas maya. Jika memang demikian, seharusnya peziarah mulai membayangkan seolah-olah dirinya sedang hadir di hari kiamat, ataupun di hari kebangkitan. Saat itu para awlia yang bangkit dari makamnya itu pun dalam tampilan ataupun citra yang cerah dan penuh keriangan karena menyandang ridha Allah SWT dari sebab perilaku yang beliau-beliau lakukan di dunia dahulu dengan penuh ketaatan – disamping keterkaitan nya yang intens bersama Rasulullah SAW. Beliau-beliau mengendarai kereta cahaya yang menggambarkan karamah beliau, seraya dipayungi oleh para malaikat dengan payung gemerlap, yang berawal dari amalan-amalan salehnya. Di atas kepala beliau-beliau bertemaram cahaya tiara, sedemikian teduh, dan dapat kita jadikan tambatan yang dapat menyaput derita para pendosa ataupun orang-orang yang berbekal ketaatan, namun lantaran pengejarannya di dunia ini atas syahwat yg tak berkeputusan, dapat menjungkalkan yang bersangkutan ke derita kubur. Orang-orang seperti itu kini sedang melolong dalam tujuannya dan kebingungannya. Penuh ketakutan dan bersimbah peluh yang telah menenggelamkan dirinya dalam nestapa, seraya makin tak tahu apa yang bisa di perbuatnya.

Yakinlah dirimu wahai peziarah, jangan sampai kelak akan mengalami yang demikian itu. Maka bangkitkan rohanimu jangan lagi berlalai-lalai, berdukalah sekarang, menangislah saat ini, jangan nanti. Dan mulailah berdoa untuk kedua perspektifmu di dunia ini, terutama di akhirat nanti. Mohonlah agar Allah SWT yang Rahim membenahi dirimu dengan mengkaruniakan taufik kepadamu seperti halnya menjadi karunia Allah SWT bagi orang-orang saleh. Bacalah ayat-ayat Al Quran, perbanyak doa, istighfar, penyadaran diri kepada Allah SWT yang semakin bersunggu-sungguh dan penuh harap. Tentramkan dirimu bersama Awlia, anbiya, atau sahabat, dan merasakan cukup bersamanya sajalah, jika demikian ini dapat kita persembahkan kepada Allah SWT. Niscaya Dia makin melimpahkan rahmat, dan semakin berkenan mengjibahkan doamu.

Ketahuilah hanya dengan bersungguh-sungguh, orang akan mendapatkannya dan yang beruntung meraih pintu Sang Pemurah, pasti tak akan kandas dari segala apa yang menjadi maksud dan tujuannya. Oleh karena itu hindarilah kecondongan hati yang tak bersungguh-sungguh melalui ziarahmu kepada orang saleh.

Berziarahlah dalam kekhusyukan dalam taqarrub kepada Allah SWT. Janganlah karena pertimbangan membutuhkan pengakuan orang, dan jangan pula supaya terkesan sebagai orang saleh, malah nanti akan menjadi tambahan puing petaka rohanimu saja.

Hindarilah dari bercakap yang tidak baik, ataupun tak senonoh, ataupun yang tak jelas perlu dan manfaatnya, di haribaan makam orang saleh. Sebab hal itu dapat menimbulkan murka Allah SWT dapat menimbulkan ”gelo” (kekecawaan – Jawa) ataupun kedukaan orang saleh itu sendiri, dan sekiranya malah akan menghampirkan dirimu sendiri kepada kehancuran secara tidak kita sendiri. Sekali lagi elakkan yang demikian ini.

Poin utama dalam ziarah adalah menggerakkan dzikir, shalawat, baca ayat Al-Quran, sepenuh jiwa dan raga.

Hanya Allah SWT saja yang dapat menunjukkan kita ke jalan yang benar dan membahagiakan. Maka kita bersandar, bertumpu, dan berserah diri ke jalan-Nya. Shalawat dan salam semoga makin terlimpah kepada Rasulullah SAW, pegangan kita hingga hari pembalasan kelak. La hawla wala quwwata illa billahil ’aliyyil ’adhiim.

Wa min Allah at Tawfiq
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E-Learning Campus

Hari Rabu, 11 Juni 2008 di Laboratorium Universitas Dian Nuswantoro diadakan pelatihan e-learning dengan menggunakan Learning Management System (LMS) open source Moodle. Pelatihan diikuti sekitar 40 orang, dimulai jam 08.00-15.00.

Materi yang disampaikan dari memulai moodle, membuat course, mengisi materi baik dengan membuat langsung di Moodle maupun meng-upload file dan link ke site tertentu. Disampaikan juga bagaimana membuat user atau peserta belajar dan mengatur hak akses.

Berminat dengan materi yang disampaikan silahkan email ajibsusanto@gmail.com atau download di sini
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Click here to visit us: http://www.000webhost.com/56009.html
Diposting oleh a71b di 17:36
Label: Hosting, News
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