ontology in Shadra and Ibnu Arabi View

Ontology in Shadra and Ibnu Arabi View

By Nano Warno

Ontology is coming from the reality it self

in Fact, the discourse about existence in Islam is about the most reality and concrete one. it was non abstract and transcendent issue alone, it was also discussion about our live, daily live and all problematic which we face every day. Therefore, it is not true a claim that islamic philosophy not concern so much with reality as it is. Although it is need a deep reflection to bring form metapysic realm to physic actifity. In this regard is not amazing if ontology in islam especially in philosophy is cornerstone for Shadra philosophical tradition.

Despite that, it is more interesting and amazing to talk about this issue, wether if we speak in relating on Shadra and Ibnu Arabi view. Both of prominent thinker may be suppoused or assumed as a snow mountain which undiscovered of all their element of thought. And evidently Shadra and Ibnu Arabi keen to talking about existence (wujud).

In history Peripatetic and illuminativ and Ibnu Arabi perspective have form Shadra thought. albeit, he is independen and have autonomous field of philosophy. So any one who like to understand hikmah muta’liyah (trascendetal philosophy) should to be familiar with his predesecor such Ibnu Sina, Syuhrawardi and Ibnu arabi. last but not least it will be suggest to read more carrefully Ibnu Sina treatise, and for information Ibnu Sina acknowledged have make solution to 28.000 philosophical issues which can not be handle by Aristotle which written in his lost book ‘al-Inshaf.’

In shadra terminology a term existence or wujud is equivalent to reality. if we consider our body, our body exist in a room and a room exist in building and building exist in world and world exist in his existence. Any how despite being is  self-evident or axiomatic proposition in concept but in the reality (hakikat) is no easy to grasp.

As indicated below that existence Shadra as cornerstone for his Hikmah Muta’liyah, however yes view of Shadra on being or existence a precise and masterfull system based on the principle of primacy of existence over quiddity. Mulla shadra utilizes this background to unite a rational analytical thought with our direct experience of truht. as stated by Reza Akbarian Modares that  Shadra present this unity in a clear , systematic manner to transform his own metaphysics from Aristotelian philosophy to a philosophy which is essentially non-Aristotelian .

In early, we should distinguish between the reality of exsitence and the concept of existence, cause any one may enter to dispute and misunderstanding about each of them.

Shadra himself said :

The issue of existence is the foundation of theosophical and the groundwork for divine issues and tawhid (Allah’s oneness), eschatology and the ressurection of the body and the soul and othe issues which i have personally followed. and which prior to me, no one had dealt with . All of these issues revolve around the reality of existence.

It was very obvious and undoubtedly,  any one who like to study Shadra philosophy have to master more profoundly this term.

And the analysis of Mulla Shadra on the question of existence differs from Ibnu Sina. because Ibnu Sina remained faihtful to Aristotelian metaphysic whose primary and direct concern is the existence and which consider existence as a secondary issue. and Ibnu Sina believed that existence is a metaphysical element different from quiddity. And it should be noted in relating discussing the basic principles of hikmat as understood and expounded by Mulla Shadra, there are four topics in each of which Mulla Shadra has departed from earlier philosophical perspectives and which form the principles of his whole intellectual vision. these four themes are (1) being and its degradation (2) substantial motion or the becoming and change of the substance of the world (3) knowledge and the relation between knower and known and (4) the soul,its faculties, generation, perfection and final resurrection .

Shadra believe that being is the same reality in all realms of existence; it is a single reality but with gradation and degrees of intensity. We may look at the light of sun, the light of lamp, the light of candle all of the is light it self not something else. Same subject but with different predicates, as just as we indicate in issue of being, the being of God, of a man, of a tree, are all of being, or one reality but various intensity.

And being no matter where it manifest it self appear always with its attributes or armies (asakir) as they are traditionally called, such as knowledge, will, power etc. A stone, because it exist, is a manifestation of Being and, therefore has knowledge, will, power and intelligence like men or angels.

According Dr Jonathan Dolhenty :  We form the general concept of being by looking at the things around us. They are things of being. All things have a common element; they are existable. This means they are either actually in existence or could be in existence (possible existence).

In this sense, Shadra in another point different form this as he claim that concept being is self-evident we no need to looking around us  but by looking to our side (inside).

The next Shadra span it to gradation of being. Being with his unique  as mental  concept is like etre, has, and is in other language, but as external thing is similar to reality is self.

Ontology shadra really is not easy to grasp, need a intellectual an spirituali capasity. But any how and any studen who like to discover whole of horizone of his notion of being shoule be focus, do hard study and be familiar with his background intellectuality and his predecessor.

Shadra elaborate his notion on being, in different angle, aspect and real. So likewise in the beginning try to convince that a being in concept or concept of being is self-evident, clear to anyone, no need reflection and deep thinking and is not contrary that in level of haqiqat (the truth, the real, extention,mishdaq) the similar issues was very dificult. Futhemore we should aware such level. And mainly Mulla Shadra likewise any other philosopher along with other philosopher utilize tools of mantiq, like : mafhum and misdaq (concept and extention), haml (atributte), hamli syayi’ (predicat from concept to extention), jauhar and ardh (substantion and non essential) and so on. Therefor, it is must be accepted that any studen who love to study of Treatise Mulla Shadra should be familiar with this technical term.

Relating to conception in islamic philosophy we must distinguish first intelligible conception, scondary philosopical intelligible and scondary logical intelligible. Such existens  is realy a scondary philosopical intelligible.

After that, Shadra catch our attention to a equivocal and univocal term, this is also no easy to understand.

So, with this principle is not easy to imagine and how powerful his idea of ontology and as , since because the foundational of philosophic science for all metaphysic thought is called ontology, however study of being in its most general and widest aspects. And perhaps it was the core of his idea.

So in Shadra view the term being itself is applied for all of existence, in meaning not in word, this which call the univocal term.

This like shir in Persian language which can applied to lion, onion, milk, and so on.  In this aspect shadra try to undermine world (lafz) rather than meaning. So meaning is likewise that being or existence was universal (kulliy) that applied to his particular things.  And  but any how according to his successor and learner such distinguishting  must be comprehend more accurately, because by this we will fully understand the next his analyses.  Indeed it represent the basis of all metaphysical thought. 

And Shadra also emphasize a series of any ideas outcome from being, and with his respect such simplicity of being, property of being, comprehension or connotation and denotation or extention.

Fortunately, there are many literature which can help us to understanding Shadra philosophical easier  wrote by modern Islamic scholar such Alamah Thabathabai, misbah yazdi,  DR. Shirwani, DR. Mahdi Muhaqiq. DR. Fazlul Rahman and the other thinkers. Even by virtue their books – which in addition his technical term- bring us to discover whole of important things – which so difficult to a beginners.

Being if we accept as his core of ides shadra. Consequently we will find a basic formula for whole of his ideas and if not so    

Doctrine of The Unity and gradation of Being in Ibnu Arabi and Mulla Shadra thought

Since last years ago, Mulla Shadra and Ibnu Arabi has attrack me more than any other philospher and theosopher. I read what i search in my own spiritual and philosopichal journey. In Shadra treatise,   my rationality develop increasingly and within Ibnu Arabi my intuition become sharp trough in lowest degree. Futhermore I certain believe that  study each of them will gain more broader vision about islamic knowledge in multilevel dimension.

In addition, comparative study Ibnu Arabi and Shadra may not limitation on ontologi alone, there are some issue may drawn to be in this case, such ‘awalim (alam-alam, cosmology), perfect man (insan kamil), hermenetic and et cetera.

Ibnu Arabi hold that God as think him self, so in this appereance He love to be known in this level called  `ahadiyah` level, from `ahadiyah` spread a `al-Wahidiyah` and latter come ‘the Names` (Asma) and from The Names emerge permenen entity, which after that produces a low manifestaion in creation levels. It must be admiteed to analyse a manifestation (tajjali ) of Ibnu Arabi doctrin is not si simple.

The fundamental of Ibnu Arabi principle is being which is one or single reality and gradation of plurality is names (asma), attribute (shifat) and action (af’al), namely non essential things (umurun I’tibari) and his emanation of lord (syi’aat faydh): Qaysari as Fushusul Hikam  commentator said,  for Ibnu Arabi, wujud which qua being was not universal (kully) and nor particular (juz’i), not general term (am) and specific term (khas). All this term only for its manifestations

 

Wiliam Chitick in this regard said, Ibnu al-Arabi is known as the founder of  the school of the Oneness of Being (wahdat al-wujud). Though he does not employ the term. The idea permeates his works. Simply, stated, there is only one Being, and all existence is nothing but the manifestation our outward radiance of that One Being. Hence “everything” other than that One Being- that is, the whole cosmos in all its spatial and temporal extension- is nonexistent in itself, though it may be considered to exist through Being.

 

And DR Utsman Yahya in his preface for Tajalliyah Ilahi said  for ibnu Arabi manifestations of being in general is common for Hadzarat (His presentations) is three : (1) Tajalliyyat hadzarat dzatiyah, (2) Tajaliyyat fi Hadzrat Sifatiyah and (3) Tajalliyyat in Hadzrat Af’al.

 

The first is entification of The Real (ta’ayunat Haq) for Himself, formless called ‘ahadiyat’. The scond his entification of The Real (ta’ayunnat haq) for Him self but in perfect form of Names, which called ‘wahidiyah’ realm and The third  ta’ayunnat Haq (The Real entif ication)  by Him self form Himself  in exsternal form, or The Real manifest in real things

 

According to Ibn arabi in ‘Fushus al-Hikam’ those manifestation occur in alam tasyri’I ( tasyri’ realm)  not takwini which embodied in  Adam, Syits, Nuh, Musa and so on.  In other name ‘ahadiyat,’ ‘wahidiyah,’ is ekspression for tajaliyat wujud

According to Ibnu arabi whole of realm ‘malakuti’,   ‘jabarrut’ and ‘nasut’ and mitsal was manifestation or  theopany  of being this category mitsal is khiyal munfashil.

 

However, it mus be acknowledged that language of Ibnu Arabi is not easy to understand. His writing more times is so difficult, full of paradox expression,  and full of complicated remark, in his eloquence style it show a kind of contradictory  each  other and it was not problem for student alone but also for the expert as well. Anyone who engage in this field  will admitted it.              

 

Shadra say that the reality

 

In his Mabda wa Maad Mulla Shadra says :

 

And being do not differ in their essence except in intensity and weakness, perfection and imperfection, priority and posteriority. Being accidentally differs because of those notions that are subordinate to them, i.e. their different natures.

 

So in Shadra being it may be a potentiality, actuality, matter, spiritual, and similirary to Ibnu Arabi being it may be ahadiyah maqam, wahidiyah maqam, Names (asma), and Nature.    

  

In different way Ibnu Arabi begin to magnify God  and He is single being and alone which other take his emanation From God, meanwhile Shadra start from existence but in have in common with different angle. Shadra also stress on unique and absolute and most highly being or may called first being and prima cause.  

 

According to what was said earlier, the difference among beings is the difference in levels and degrees of existence.

Reflection on the reality of being leads to the conclusions that apart from self-necessary being which itself is the reality of being and the peak of the hierarchy of being,other levels of being have no reality other than belonging and relation to self-necessary being. Any thing apart from the divine essence is nothing other than relational and belonging to Him.    

 

In summary Shadra and ibnu Arabi talking about being with different angle, perspective and analysis.  Different background and starting point in consequently make influence to their approach. It was interesting although Shadra was disciple of Ibnu Arabi but in he had develop his thought at certain in sense might be a skeletal bone of Ibnu Arabi Mystic Philosophy. Ibnu arabi  expression is rather speculation style mixed with rational elaboration but not so deep in this regard Shadra came to fill this gap. Being in Ibnu Arabi writing is another label for God Himself except in levels  and since beginning with believing that non reality is nothing to compare with God.                 

 

 

Reference :

1. an Article from History of Muslim philosophy

2. Paper of Reza Akbarian on existence of Mulla Shadra

3. Bidayah and Nihayah al-Hikmah by  Alamah Thabathabai

 

4. Tamhidul hikmah by DR  Ali Syirawani

 

5. Ishtilahat Mulla Shadra

 

6. Fushus al-Hikamm by Ibnu Arabi

 

7. Syarh Fushusul Hikam, Qaysari

 

8. Sufi Path by Wiliam Chitich

 

9. Sufy Heritage, a collection of sufi writing 

 

 

sekenario iblis dan Nafsu

seolah-olah bukan sekenario iblis, di jantung semangat seseorang untuk mencapai tuhan, tiba-tiba diterjang rasa sakit, dan karena sakit itu seorang muslim merelakan salat subuh ditinggalkan. Ada insiden tiba-tiba yang terus mengharu biru aktifitas muslim, sehingga tidak pernah ada kemurnian, kesehatan dan kebaikan dalam amalnya, tiba-tiba saja ia datang menghadap tuhan dengan tangan hampa.

waskita dengan halusnya trik iblis dan nafsu memang perlu diperkuat oleh salik, sebab ternyata jebakannya begitu canggih sekali, Hampir tidak ada langkah yang tidak diintai, tidak ada napas yang tidak diburu untuk diselewengkan,

kita menangkarkan ‘hewan’ di dalam diri kita?!

Ada yang dipelihara dengan baik oleh kita. Kita sedang memamah biakan binatang yang akan menerkam diri kita sendiri. Namun tanpa disadari, kita tidak pernah merasa terancam, ibarat binatang hamster yang jika disuapi dengan baik, teliti, teratur maka ia akan tumbuh membesar,

Di dalam diri kita ada binatang yang selalu kita puaskan segala keinginan hewaninya. Kita sambut segala hasrat badaniyahnya, hasrat materialistiknya sehingga hasrat itu semakin lama semakin kuat dan membesar dan kita tidakbisa lagi menahan hasratnya alias kita menjadi budaknya! Sejak kecil kita dilatih untuk melayani hasrat-hasra itu , menggelinding dari kesukaan terhadap makanan favorit, tontontan favorit, bacaan favorit, teman favorit, hobi, musik dsb, kita lupa bahwa aktifitas itu untuk membukakan potensi dan bukan untuk menutup potensi terbaik kita, kebiasaan kita memupuk hasrat demi hasrat menjadi palu godam yang menghancurkan kita, karena ternyata kita sedang memanggul harimau kecil yang siap menerkam pundak kita

pertanyaan restoris untuk dijawab

Refleksi Senin 7 Januari 2008

 

Mengapa manusia mudah menempatkan diri dalam situasi sehingga membuat orang lain curiga terhadapnya?

Mengapa pria tertarik dengan wanita? Karena perbedaan wajah, karena perbedaan ras, karena keunikan, karena sesuai dengan impian, karena puber, karena ada kesempatan, karena terpikirkan, atau karena penasaran?

Mengapa manusia ingin kelihatan tampak sesuai dan sempurna dengan segala kekurangannya?

Mengapa manusia tidak bisa melepaskan dari dosa-dosa kecil? Mengapa manusia tidak suka mati dalam keadaan berjubel? Penuh dengan rombongan dan mati bersama-sama dalam sebuah teriakan dan jeritan?

Mengapa hati manusia menjadi riang karena uang dan sedih karena kehilangan uang?

Bukankah itu hanyalah tipuan belaka? Tidak ada yang dapat  merusak hati, mengapa pra anggapan tentang uang selalu mengecewakan?

Mengapa sulit menghadapi orang dan teman dekat yang menghardik kita di depan kawan-kawan lain? Reaksi seseorang yang dihardik itu apakah takut, takut wibawanya jatuh sebab tidak bisa marah?  Atau karena egonya yang dipertahankan akhirnya kululutus, diam, sambil merenungi dan menahan emosi, dan kata-kata yang pedas, yang menyinggung harga diri, sementara tempat itu adalah tempat yang meniscayakan kebaikan dan nama serta kehormatan diri. Jika diam berarti ia dianggap takut atau pengecut (karena demi menjaga citra lingkungan, tapi kalau dibiarkan terus-terusan berarti mengalah, dan makan hati?)? mengapa kita kalau diperlakukan secara tidak sopan dan dipermalukan di depan umum, kalau oleh orang lain kita mungkin akan ngotot, tapi kalau oleh kawan sendiri, apalagi disudutkan dengan posisi tersudut?

Ada yang menggangu kekhusukan manusia, yaitu pertempuan dengan teman lama, segala kenangan dan keinginan apakah bisa menumpulkan spiritualis? Apakah seseorang menjadi tersiksa karena tidak diperhatikan, tidak dipercaya, tidak diandalkan dan bahkan dijatuhkan dan bagaimana mengobati rasa sakit hati? Mengapa kita terlalu memuliakan hati dan perasaan ego, apakah benar-benar ia tidak siap dicoba dan bisa saja jadi lebih baik baginya daripada dengan kenyataan? Apa yang ada di luar terkadang tidak sesuai dengan harapan-harapan manusia, tetapi mengapa manusia memaksakan dir dan bahkan dengan cara ekstrim ia menolak aktif karena diaktifkan?         

Ya allah, bantulah kami dalam memulai thariqat ini, kuatkanlah kami dan tangguhkanlah kekuatan batin kami dalam menapaki perjalanna yang berat tapi membahagiakan ini.

Mengapa seseorang harus risau untuk berbuat baik? Memulai kiprah, dzikir bersama, training bersama? Kenapa engkau tidak merendahkan sayapmu kepada teman-teman? Kenapa engkau tidak menunjukan hati yang bersih dan hati yang suci untuk menerima kedatangan mereka? Apakah mereka mengganggumu? Apakah mereka menyita eksistensi, ruang, space dan timemu? Apakah mereka merebut posisimu dan mengusirmu? Apakah engkau begitu terus? Tidak mau menerima dan tidak bisa membilas keburukan dengan kebaikan, apakah engkau tidak eksrovert dan tertutup dan terkuncup hatimu? Adakah kegersangan hatimu dan keterkuakan jiwa dan kalbu untuk menjadi  penyiram hati dan penyejuk hati-hati yang bingung? Bukankah watak mereka itu sudah tabii? Dan bukankah engkau tidak menginginkan apa-apa,hanya sapaan dan pertemanan, mengapa hatimu menjadi terkunci demikian?

       

Selasa 8-1-2008

 

Mengapa tampak tidak ada aura spiritual ? ketika di datangi tamu, apakah karena baju kaos, ataukah harus pakai baju khusus terus ,dari kemarin mengapa mengabaikan pandangan? Apakah karena merasa tidak  perfect atau lalai? Mengapa ketakutan dengan kerumunan masih terus berlangsung? Mengapa terus bertanya? Ya, aku  terlalu preskriptif, kalian harus…kalian jangan….jangan disimpulkan, biarkan mereka menyimpulkan sendiri. Rahmatan lil alamin, mengapa tidak bekerja sama dengan habib, dengan segaf? Mengapa? Tidak melakukan sinergi?  Mengapa muak dengan manusia tertentu? Ada apa ini? Bukankah manusia itu harus menjadi rahmatan lil alamin, rahmat bagi  siapa saja, rahmat bagi potensi yang berbeda-beda. Potensi orang desa adalah melihat sorot, jiwa,sosok, mata, hati, keyakinan, kepastian, mata hati, mata jiwa, mata kalbu, seluruh mental, mental seorang yang sudah kenyang dengan asam dan garam aktifitas, mereka tidak melihat omongan mereka melihat bukti. Mengapa jiwa leadhershif akan menyusut pada diri seseorang, tanpa suportif tapna budaya, tanpa pengalaman dan pengamalan, maka itu sulit, mengapa tidak menumbuhkan potensi-potensi untuk memimpin? Apa yang dicemaskan? Cemas merugikan? Cemas disebut penyelonoh? Hidup penuh dengan kecemasan dan kekakhatiran, cemas karena menjaga hati kaca, hati ego, ananiyah? Orang bilang resolusi, tapi resolusi saya tahun 2008 hanya satu menjadi pemimpin tharekat keluarga dan masyarakat, ini berat tapi aku harus mulai dari minggu depan?

 

Lebih baik ceria daripada bermuka masam!

lebih baik bermuka ceria daripada bermuka masam

partikel-2 kecil dalam kehidupan turut mempengaruhi gerakan hati seseora
ng walaupun secara bertahap. hati yang resah karena ada hutang yang belum terbayarkan dan mesti segera diselesaikan akan mempengaruhi kualitas aktifitas secara simultan. orang itu akan menjadi larut dalam kemuraman, kala muram, ia melakukan interaksi dengan dirinya, istri, anak dan teman dengan kondisi yang tidak siap, bahkan dalam suasana kemuraman, ketidaksenangan, ketidakacuhan, kurang respek. Kecerian adalah modal kecil sehari-hari yang mengalirkan kelimpahan hati dari dalam. hati kita jangan ditutupi dengan kesedihan. Biarkan segala peristiwa yang baik dan buruk memasuki ruang jiwa kita menjadi aliran energi yang menghela, menggerakan, mengilhamkan dan membakar spiritualitas. jangan sekali-kali membiarkan peristiwa yang negatif memasuki ruang jiwa kita dan menebarkan virus-virusnya.

Lebih baik ceria daripada bermuka masam!2

setiap hari, setiap jam setiap detik, manusia dihadapkan dengan berbagai situasi yang siap mencengkeram hatinya, mengubah kalbu, perubahan pada perasaan akan mengubah diri manusia secara keseluruhan, jadi membiarkan kesan-kesan buruk menghinggapi pikiran dan kemudian menguasai hati dan jiwa adalah kesalahan yang cukup fatal bagi ketangguhan seseorang untuk mengelola perjalanan berikutnya. hati itu selalu mengalami perubahan yang drastis dan dinamis, ia mudah merespon dan sekaligus juga mudah larut. karena itu manusia perlau selalu melakukan sesuatu usaha yang sadar dan memiliki kekuatan untuk meredam segala yang akan meracuni dirinya. kata-kata penyemangat saja dan motivasi belum cukup kuat untuk mempertahanakna keajegan dirinya.

sahabat-sahabat dan guru-guru mulia

Sekarang saya di bogor, saya mengikuti ceraham ustad rahmat dimyati, saya berkenalan dengan jamaah pengajian yang rajin, saya juga berkenalan dengan mantan debt colector, dengan si kumis dari tasik, dengan pak rt eman yagn kerja di keretapi.

saya juga pernah mengikuti diskusi dengan yudi latif,

Dosa kecil, wah, sulit dihindari?!

Kata Ibnu Athailah, semestinya kita lebih syakwasangka dengan dosa kecil dari dosa besar. dosa kecil memang menghanyutkan, apalagi kalau kita tergantung dengan dosa, kecil; seperti mencuri waktu, memakai energi yang haram, korupsi waktu, korupsi tenaga,

wujud dan isue kontemporer

sebagian berpendapat bahwa  diskursus filsafat metafisik shadra tidak menyentuh realitas dan terlalu abstrat, menurut saya bahwa wujud itu adalah nyawa dari realitas maka ia pasti bisa ditarik ke ranah empiris dan praktis. marilah kita melakukan analisa. wujud itu kan berkaitan juga dengan ide, gagasan sebagai buah pikiran dan hasil dari reaksi atau tafakur kita dangan dunia nyata. dalam dunia nyata kita perlu kepada ide-ide tentang peace, love, plurality, wisdom, keadilan, kebebasan dsb, itukan ada, walaupun dalam dunia ide, dan perlu kita wujudkan di dunia nya. idealis kan begitu. nah, filsafat  wujud juga membicarakan itu pasti,    keberadaan kita sebagia manusia, itu penting kita sudah berada dan tidak  tidak ada,  berada  menurut wujud artinya punya power dan ilmu, bahkan batupun menurut shadra karena ia adalah being maka ia punya power dan knowledge, apalagi manusia, lalu keberadaan manusia harus apa? dan bagaimana? ingat menurut shadra keberadaan manusia tidak berbeda dengan keberadaan tuhan, hanya berbeda gradasi saja. jadi  secara wujud manusia itu harus bangga, ia sama-sama diberi kehormatan oleh tuhan memiliki kesamaan derajat dengan tuhan,

mengapa bersedih kawan? di dunia ini kita ngontrak?

dunia kan, tempat ngontrak, dan bukan tempat yang bisa dipercaya 100%!  tanahnya bisa rusak oleh air, jadilah longsor, industri bisa merusakan ozon, jadilah panas yang  melebihi batas sehingga permukaan air menjadi tinggi, terjadilah banjir!

jadi selalulah siap-siap dan jangan leluasa serta selesa, tinggal dengan nyaman dan aman di rumah kontrakan ini. Nyawa kita juga siap saat akan diambil. TIdak ada yang bisa menahan jika Tuhan sang pemilik nyawa memanggilnya!

mengapa bersedih kawan, kita tidak bisa mengubah yang memang tidak  bisa berubah, paling-paling kita hanya bisa memperlambat kerusakan. sucikanlah mental, jauhi ego dan dekatilah tuhan dengan banyak berbakti kepada-Nya dan kepada manusia. jangan menunda-nunda berbuat baik, jangan sibuk menyenangkan diri sendiri dan fisik anda!

jangan tenggelam dalam kenikmatan duniawi, jangan tertipu oleh apa yang terlihat, hati-hati , dunia dan kehidupan ini bukan milik kita!

tidak usah bersedih kawan, apalagi kalau yang kita sedihkan hanya hal-hal material dan fisik dan tempat tinggal, siap-siaplah anda kelelahan, anda kecapean dan anda terengah-engah merengkuh dan survive dalam hidup!