salam…

da lm xbuka blog…da xtau per citer…pe2 pun selamat menyambut ujg ramadhan…n xlm lg da raya…selamat hari raya….

salam shbt2 sekalian
ptg ni merupakan kali pertama ana naik basikal untuk b’ulang dr bukit setongkol ke umah tok di Kg Jawa…tp bkn sume jawa tau duk c2…maklumla baru 2mgu duk umah tok…so baru nak cri la basikal sbg teman g keje…sblm ni duk umah makcik….sume mewah cz der akak yg keje kat JPNP gak so blhla tumpang…skrg ni barula bljr nak sush blik..skrg nipun tumpang n kwn yg keje kt JPNP gak tp xmcm dulu…kwn tggu kt simpang Bukit Setongkol n ana akn jln kaki selama 20min untuk smpe ke c2…klo p’gi balik 40minla n der can nak kurus kembali…huhuhu..da beli 2 lega ckit cz xpyh nak b’perang n anjing mcm pagi tadi(pihak berkenaan tolongla ambil tindakan)…mjur sempat kua payung klo x ntah la per nasib ana ni..n der sorg pakcik yg sggup tggu ana leps dlu baru die jln balik…mmg mendebarkan….xtaula anjing giler ker per kan…semoga anjing tu xserang lagi…amin…

Dah lama tak tulis blog…macam janggal lak… yela sekarang byk keja kt tmpt praktikal… nak rehatpun kdg2 curi kuar.huhuhu..nak hidupkan..

semalam episod last AWAN DANIA tp tu pun yg ulangan punyer..yg dulu tgk mcm xminat ..yela time ditayangkan kdg2 da tido xpun msti der keja nk wat tp yg ulangan ni der le ms nak tgk.. bile di kenang mcm srnk jer jadi pramugari..(nie kire pengaruh citer tu ler).. tp der gak mslhnya…pakaian seksi…xsesuai ngan ciri2 wanita solehah..(wahgitu)..lagi 1 mmg dah xder can cz b’mata 4…teringin nak rasa belayar ke angkasa..tgk gelagat org naik kapal terbang, and yg penting pengalaman naik kpl terbang… tp bla di pikrkan balik zmn bujang ni blhla nk jd pramugari…dan beranak pinak nnt cmner la yer..tkut keluarga terabai…klo yg pandai bg ms xperla…yg xtau bg ms cmner nak jwpkn… biarlah impian menjdi khayalan shj…

Praktikal da nak abis…tp ana msih lagi xtau per nak wat pasni…rame yg suh jd cikgu jQAF jer tp layak ke diri ana nie m’jd seorg p’didik yg m’ddk ank2 bangsa…sdgkan ilmu yg ada ni pun ntahla..cukup ker x untuk bekalan nnt…memg m’debrkan tuk pk ms depn..kdg2 pe yg kite xrncg itu lah yg b’laku…nak xnk kiter kne terima gak.. nk keje kt pjbt pun xtau la yg mn sesuai n minat… pening btull..

biler dah dpt kejer org duk buka citer bla nk bertangga…asyik duk buat umah jer…skrg mie pun der yg cbuk tanya…nak jwp punmcm mls…ntahla dunia skrg…klo xbuat krg ckp kiter ni “andartu” la, itu la ini la….sume kna telan jer…jwpan yg mudah TUNGGU SAMPAI SERU…

kiter tglkan tntg itu… bis praktikal ni b’mkna aku bkn lg seorg pelajar…tp seorg yg baru nk mencari pekerjaan..byk kenangan ana sepanjang bergelaj pelajar…der yg manis der yang pahit tp sume kena telan mcm mkn nsi…sjk duk kat KIPSAS lg..bila dihitung dari KIPSAS ke USIM der la dlm 7thn bljr sajer…(tp time ct kejer tau)…mjur xcmpur sklh….

nnt sambung lg… wassalam

 7 Feb, Kuantan – Atas rasa tanggungjawap dan prihatin terhadap rakyat Palestin, Sektor Pendidikan Islam telah mengambil inisiatif untuk mengadakan kutipan derma dan sumbangan bagi meringankan beban yang ditanggung oleh mereka.

 Program ini diadakan bersempena dengan sambutan Bulan Dakwah bagi warga Jabatan Pelajaran Pahang (JPNP) yang bermula pada 16 sehingga 31 Januari 2009. Tabung kutipan ini diletakkan di beberapa tempat antaranya surau JPNP, kaunter masuk JPNP dan kantin JPNP.

   Sebanyak RM2,025 kutipan derma yang diperolehi dari warga JPNP. Sumbangan berkenaan disampaikan oleh Pengarah Jabatan Pelajaran Pahang, Datuk Hj Abdul Aziz bin Abdul Latiff kepada wakil Mercy Malaysia cawangan Pahang, Khairul Anuar Abu Bakar selepas merasmikan Majlis Sambutan Hari Kualiti Jabatan Pelajaran Pahang.

  Jumlah kutipan derma itu hasil daripada sumbangan ikhlas yang dikumpul daripada warga JPNP.

SATU  PENERBANGAN…

Bila kita akan berangkat dari alam ini 

 (Dunia) ianya ibarat penerbangan ke

 sebuah negara lain iaitu  Kubur dan 

 Akhirat. Maklumat tentangnya tidak

terdapat  dalam sebarang brosur

penerbangan, tetapi melalui Al-Quran

  dan Al-Hadith.

1.penerbangan bukannya melalui Air   Asia

atau AirJordan, tetapi Al-Jenazah.

2.bekalan kita bukan lagi beg  seberat 23 kg,

tetapi amalan yang tiada  caj lebihan

berat, atau tiada caj lebihan berat

ianya atas kesudianPencipta  kita.

3.bajunya bukan Pierre Cardin,  Dunhill

atau setaraf dengannya tetapi kain putih 

 cotton.

4.pewanginya bukan Channel atau

Polo,tetapi air mawar dan  cendana.

5.pasport kita bukan   Malaysia ,  British

atau American, tetapi  Al-Islam.

6.visa kita bukan lagi sekadar 6  bulan,

tetapi  ’La ila ha illallah’.

7.pelayannya bukan pramugari  jelita,

tetapi Izrail dan  lain-lain.

8.layanannya dalamnya  bukan lagi kelas

business atau ekonomi, tetapi sekadar 

 kain yang diwangikan.

9.destinasi mendarat bukannya KLIA,  

Heathrow Airport atau Jeddah

International, tetapi tanah  perkuburan.

10.ruang menunggunya bukan lagi  bilik air-

cond dan permaidani, tetapi bilik 6  kaki

dalam gelap gelita.

11.pegawai imegresen bukanlah pihak 

 Kastam, tetapi adalah Munkar dan 

 Nakir. Mereka hanya memeriksa

samada kita lay! ak ke destinasi yang

  diidamkan bukan Disneyland, Paris atau

London tetapi samada Syurga atau

  Neraka.

12. tidak perlu pegawai kastam dan  alat

 pengesan

13. lapangan terbang transit  adalah  Al-

Barzakh.

14.destinasi terakhir samada  Syurga yang

 mengalir  sungai di bawahnya atau

Neraka Jahannam.

15.Penerbangan ini tidak dinyatakan

 nilainya.. Ianya percuma, jadi simpanan

(savings) anda tidak akan  dihabiskan

16.Penerbangan ini tidak akan dirampas,

oleh  itu tidak perlu bimbang. Sebarang

sajian tidak  akan disediakan, oleh itu

tak perlu risaukan masalah  alergi atau

halal-haram makanan

17.Jangan risaukan delay,  penerbangan

ini sentiasa  tepat waktunya, ia

berangkat dan tiba tepat pada

masanya.

18.Jangan fikirkan tentang hiburan dalam

 penerbangan, anda telah hilang selera 

 bersuka-ria.

19.Jangan bimbang tentang tempahan,

 ianya telah siap ditempah  sejak anda

disenyawakan di dalam rahim ibu

anda lagi.

Ya!  Berita Baik!!

 sebelah anda. Anda adalah  satu-

satunya penumpang penerbangan ini

Oleh itu bergembiralah selagi  boleh!

’sekiranya’ anda boleh!

Hanya ingat!! Penerbangan 

 ini datang tanpa ‘amaran’

Cuma perlu ingat! Nama

anda telah ditempah untuk 

 penerbangan

ADAKAH KITA TELAH  BERSEDIA

10.Jangan  bimbangkan siapa yang duduk di

UNTUK BERANGKAT???

kawan…
nak sebut memang mudah
tapi…

hakikatnya nak cari kawan sejati punya la payah..

kawan..
bila tak ada kita cari
tapi…

bila dia di depan mata kita tak hargai.

bila kawan berjanji kita nak dia tepati..
terlewat seminit muncung kita panjang sedepa
alasan kawan langsung tak nak dengar
tapi…

kalo kita yang tak tepati manisnya bibir menuturkan maaf..

bila kita ada masalah kawan setia di sisi..
bukan setakat nasihat malah wang ringgit pun sanggup bagi
waktu tu kita rasa dia la sahabat sehidup semati…
tapi…

bila kawan dihimpit masalah

kita biarkan dia menangis sendiri
jangankan mendekati, bertanya khabar jauh sekali

bila kita perlukan pertolongan kawan disisi sedia membantu
berat sama dipikul ringan sama dijinjing

tak pernah sekali pun dia merungut
tapi…

bila kawan meminta sedikit kudrat

kita tak habis-habis cerita

kita jual kononnya kawan menyusahkan kita

kawan simpan semua rahsia kita
kalo kita buat salah,kawan rela terima hukuman
tapi…

bila kawan tersilap langkah

laju mulut kita menabur cerita
kononnya kawan punya angkara

tak layak berkawan dengan kita
walaupun hakikatnya kita turut sama melakukan

waktu kita susah kita cari kawan
kita mengeluh bila kita tak ada kawan
kita menangis bila kita ditakdirkan bersendirian
tapi…
kita tak pernah nak hargai nilai sebuah persahabatan
kita tak tahu nak balas budi kawan biarpun bukan itu yang diharapkan kawan

kawan selalu memberi
kawan tak minta dibalas
tapi…
sebagai kawan kita kena la beringat
bukan wang ringgit yang kawan dambakan
bukan kudrat tenaga yang kawan tagihkan

tapi…

secebis kejujuran dan secarik kasih sayang yang dipertaruhkan

Ibn Sina was born in AH 370/AD 980 near Bukhara in Central Asia, where his father governed a village in one of the royal estates. At thirteen, Ibn Sina began a study of medicine that resulted in ‘distinguished physicians . . . reading the science of medicine under [him]’ (Sirat al-shaykh al-ra’is (The Life of Ibn Sina): 27). His medical expertise brought him to the attention of the Sultan of Bukhara, Nuh ibn Mansur, whom he treated successfully; as a result he was given permission to use the sultan’s library and its rare manuscripts, allowing him to continue his research into modes of knowledge.
When the sultan died, the heir to the throne, ‘Ali ibn Shams al-Dawla, asked Ibn Sina to continue al vizier, but the philosopher was negotiating to join the forces of another son of the late king, Ala al-Dawla, and so went into hiding. During this time he composed his major philosophical treatise, Kitab al-shifa’ (Book of Healing), a comprehensive account of learning that ranges from logic and mathematics to metaphysics and the afterlife. While he was writing the section on logic Ibn Sina was arrested and imprisoned, but he escaped to Isfahan, disguised as a Sufi, and joined Ala al-Dawla. While in the service of the latter he completed al-Shifa’ and produced the Kitab al-najat (Book of Salvation), an abridgment of al-Shifa’. He also produced at least two major works on logic: one, al-Mantiq, translated as The Propositional Logic of Ibn Sina, was a commentary on Aristotle’s Prior Analytics and forms part of al-Shifa’; the other, al-Isharat wa-‘I-tanbihat (Remarks and Admonitions), seems to be written in the ‘indicative mode’, where the reader must participate by working out the steps leading from the stated premises to proposed conclusions. He also produced a treatise on definitions and a summary of the theoretical sciences, together with a number of psychological, religious and other works; the latter include works on astronomy, medicine, philology and zoology, as well as poems and an allegorical work, Hayy ibn Yaqzan (The Living Son of the Vigilant). His biographer also mentions numerous short works on logic and metaphysics, and a book on ‘Fair Judgment’ that was lost when his prince’s fortunes suffered a turn. Ibn Sina’s philosophical and medical work and his political involvement continued until his death.
Reason and reality
Ibn Sina’s autobiography parallels his allegorical work, Hayy ibn Yaqzan. Both clarify how it is possible for individuals by themselves to arrive at the ultimate truths about reality, being and God. The autobiography shows how Ibn Sina more or less taught himself, although with particular kinds of help at significant moments, and proceeded through various levels of sophistication until he arrived at ultimate truths.
Such progress was possible because of Ibn Sina’s conception of reality and reasoning. He maintains that God, the principle of all existence, is pure intellect, from whom other existing things such as minds, bodies and other objects all emanate, and therefore to whom they are all necessarily related. That necessity, once it is fully understood, is rational and allows existents to be inferred from each other and, ultimately, from God. In effect, the totality of intelligibles is structured syllogistically and human knowledge consists of the mind’s reception and grasp of intelligible being. Since knowledge consists of grasping syllogistically structured intelligibles, it requires the use of reasoning to follow the relations between intelligibles. Among these intelligibles are first principles that include both concepts such as ‘the existent’, ‘the thing’ and ‘the necessary’, that make up the categories, and the truths of logic, including the first-figure syllogistics, all of which are basic, primitive and obvious. They cannot be explained further since all explanation and thought proceeds only on their basis. The rules of logic are also crucial to human development.
Ibn Sina’s stand on the fundamental nature of categorical concepts and logical forms follows central features of Aristotle’s thought in the Prior Analytics (see ARISTOTLE §§4-7). Borrowing from Aristotle, he also singles out a capacity for a mental act in which the knower spontaneously hits upon the middle term of a syllogism. Since rational arguments proceed syllogistically, the ability to hit upon the middle term is the ability to move an argument forward by seeing how given premises yield appropriate conclusions. It allows the person possessing this ability to develop arguments, to recognize the inferential relations between syllogisms. Moreover, since reality is structured syllogistically, the ability to hit upon the middle term and to develop arguments is crucial to moving knowledge of reality forward.
Ibn Sina holds that it is important to gain knowledge. Grasp of the intelligibles determines the fate of the rational soul in the hereafter, and therefore is crucial to human activity. When the human intellect grasps these intelligibles it comes into contact with the Active Intellect, a level of being that emanates ultimately from God, and receives a ‘divine effluence’. People may be ordered according to their capacity for gaining knowledge, and thus by their possession and development of the capacity for hitting on the middle term. At the highest point is the prophet, who knows the intelligibles all at once, or nearly so. He has a pure rational soul and can know the intelligibles in their proper syllogistic order, including their middle terms. At the other end lies the impure person lacking in the capacity for developing arguments. Most people are in between these extremes, but they may improve their capacity for grasping the middle term by developing a balanced temperament and purity of soul (see LOGIC IN ISLAMIC PHILOSOPHY §1).
In relation to the older debate about the respective scopes of grammar and logic, Ibn Sina argues that since logic deals with concepts that can be abstracted from sensible material, it also escapes the contingencies of the latter. Language and grammar govern sensible material and therefore have a different domain; indeed, languages are various and their rules of operation, their grasp of sensible material, are likewise articulated variously (see LANGUAGE, PHILOSOPHY OF). Nevertheless, languages make available the abstracted concepts whose operation is governed by logic; yet if language deals with contingencies, it is not clear how it can grasp or make available the objects of logic. At times, as for example in al-Isharat, Ibn Sina suggests that languages generally share a structure.

3 Theory of knowledge
In his theory of knowledge, Ibn Sina identifies the mental faculties of the soul in terms of their epistemological function. As the discussion of logic in §2 has already suggested, knowledge begins with abstraction. Sense perception, being already mental, is the form of the object perceived (see SENSE AND REFERENCE §I). Sense perception responds to the particular with its given form and material accidents. As a mental event, being a perception of an object rather than the object itself, perception occurs in the particular. To analyse this response, classifying its formal features in abstraction from material accidents, we must both retain the images given by sensation and also manipulate them by disconnecting parts and aligning them according to their formal and other properties. However, retention and manipulation are distinct epistemological functions, and cannot depend on the same psychological faculty; therefore Ibn Sina distinguishes faculties of relation and manipulation as appropriate to those diverse epistemological functions (see EPISTEMOLOGY IN ISLAMIC PHILOSOPHY §4).
Ibn Sina identifies the retentive faculty as ‘representation’ and charges the imagination with the task of reproducing and manipulating images. To conceptualize our experience and to order it according to its qualities, we must have and be able to reinvoke images of what we experienced but is now absent. For this we need sensation and representation at least; in addition, to order and classify the content of representation, we must be able to discriminate, separate out and recombine parts of images, and therefore must possess imagination and reason. To think about a black flag we must be able to analyse its colour, separating this quality from others, or its part in the image from other images, and classify it with other black things, thereby showing that the concept of black applies to all such objects and their images. Imagination carries out this manipulation, allowing us to produce images of objects we have not seen in fact out of the images of things we have experienced, and thereby also generating images for intelligibles and prophecies.
Beyond sense perception, retention and imagination, Ibn Sina locates estimation (wahm). This is a faculty for perceiving non-sensible ‘intentions that exist in the individual sensible objects’. A sheep flees a wolf because it estimates that the animal may do it harm; this estimation is more than representation and imagination, since it includes an intention that is additional to the perceived and abstracted form and concept of the animal. Finally, there may be a faculty that retains the content of wahm, the meanings of images. Ibn Sina also relies on a faculty of common sense, involving awareness of the work and products of all the other faculties, which interrelates these features.
Of these faculties, imagination has a principal role in intellection. Its comparison and construction of images with given meanings gives it access to universals in that it is able to think of the universal by manipulating images (see UNIVERSALS). However, Ibn Sina explains this process of grasping the universal, this emergence of the universal in the human mind, as the result of an action on the mind by the Active Intellect. This intellect is the last of ten cosmic intellects that stand below God. In other words, the manipulation of images does not by itself procure a grasp of universals so much as train the mind to think the universals when they are given to the mind by the Active Intellect. Once achieved, the processes undergone in training inform the mind so that the latter can attend directly to the Active Intellect when required. Such direct access is crucial since the soul lacks any faculty for retaining universals and therefore repeatedly needs fresh access to the Active Intellect.
As the highest point above the Active Intellect, God, the pure intellect, is also the highest object of human knowledge. All sense experience, logic and the faculties of the human soul are therefore directed at grasping the fundamental structure of reality as it emanates from that source and, through various levels of being down to the Active Intellect, becomes available to human thought through reason or, in the case of prophets, intuition. By this conception, then, there is a close relation between logic, thought, experience, the grasp of the ultimate structure of reality and an understanding of God. As the highest and purest intellect, God is the source of all the existent things in the world. The latter emanate from that pure high intellect, and they are ordered according to a necessity that we can grasp by the use of rational conceptual thought (see NEOPLATONISM IN ISLAMIC PHILOSOPHY). These interconnections become clearer in Ibn Sina’s metaphysics.

wahai gadisku, ssguhnya kjadian mu adlh unik t’cipta dari tulang rusuk adam yg bengkok mghiasi tmn2 indah lntas mnjadi p’htian sang kumbang. kau umpama skuntum bunga,harum aromanya bisa mnarik p’htian sang kumbang utkmndekatimu,namun…tidaksmua bunga yg senang utk ddkati oleh sang kumbanglntaran duri yg mmagaridrinya umpama mawar, dari jauh sudah t’hidu akan kharumannya serta kilauanwrnanya yg mmncar indah mngundang kkaguman t’hadap sang kumbg ttp awas…duri yg mlingkarinya bisa mmbuat sang kumbg berfikir bbrapa kali utk mndktinya … gadisku… aku suka kau spt mwar aspirasi stiap mujahidah. bgtenglah drmu dgn prasaan malu yg b’tunjangkn rasa keimanan kpd Allah. hiasilah wajahmu dgn ttisan wuduk sbg gnti alat solek b’jenama yahudi n alangkah indah sekiranya wjahmu yg berada dsbalik tabir dlndungi oleh secebis kain yg xbeharga apa2 dcc mnusia, nmun hkikatnya kau brada dlm p’hatian n pmeliharaan Allah swt. krn mghidpkn sunnah sahabiah yg telah lama mningalkn kita. ingatla wahai gadisku…barang siapa yg cuba mghidupkn ssuatu sunnah maka sudah pasti akan t’golong b’sama mrk yg bakal mndapat seratus phala orang mati syahid. andainya gnerasi kita tdk cuba p’tahankan warisan itu maka gnerasi mnakah yg sgup utk mmp’thnkan ye dlm arus kbejatan sosial yg melnda..

gadisku… ingatla bhwa ciri2 seorg wanita solehah i2 ialah ia tdk melihat kpd lelaki n lelaki tdk mlihat pdnya. sesua2 yg t’tutup i2 lbh bhrga jikadbndingkn dgn ssua2 yg t’dedah umpama sbutir p’mata yg ddedah buat p’hatian umum dgn p’mata yg dletakkn dlmssua2 bekas yg t’tutup sudah pstinya keinginan utk mlihat p’mata yg t’sembunyi i2 mlebihi dripda yg tersesah, wanitasolehah yg taat n patuh kpd pncptanya dlm melayari liku2 khidupan adlh hrpn stiapinsan yang bernama ADAM. namun….utk mncapai maqam wanita solehah mmrlukanpngorbanan n mujahadah yg tinggi krn ia b’canggah dgn nafsu srakah yg b’sarang dlm drmu lbh2 lg ‘title’ gadis yg kau miliki sudah pastinya darahmudamu mncabar rasa keimananyg ada. namun igatla gadisku..ssiapa yg inginkn kebaikan maka Allah akan mmudahkn bgnya i2…

Pada suatu pagi di satu
sekolah menengah, ada seorang pelajar
bertanya pada seorang guru yang sedang
mengajar. Ketika itu, guru tersebut
sedang menyentuh mengenai kasih dan
sayang secara am. Dialog di antara
pelajar dan guru tersebut berbunyi
begini :

Pelajar : Cikgu, macam mana kita nak
pilih seseorang yang terbaik sebagai
orang paling kita sayang?. Macam mana
juga kasih sayang itu nak berkekalan?

Cikgu : Oh, awak nak tahu
ke?.Emmm…baiklah, sekarang kamu buat
apa yang saya suruh. Ikut je
ye…mungkin kamu akan dapat apa
jawapannya.

Pelajar : Baiklah…apa yang saya
harus buat?

Cikgu : Kamu pergi ke padang sekolah
yang berada di luar kelas sekarang
juga. Kamu berjalan di atas rumput di
situ dan sambil memandang rumput di
depan kamu, pilih mana yang PALING
cantik tanpa menoleh ke belakang lagi
walaupun sekali. Dan kamu petiklah
rumput yang PALING cantik yang berada
di depan kamu tersebut dan selepas itu
bawa balik ke kelas.

Pelajar : Ok. Saya pergi sekarang dan
buat apa yang cikgu suruh.

Apabila pelajar tersebut
balik semula ke kelas, tiada pun
rumput yang berada di tangannya. Maka
cikgu pun bertanya kepada pelajar
tersebut.

Cikgu : Mana rumput yang cikgu suruh
petik?

Pelajar : Oh, tadi saya berjalan di
atas rumput dan sambil memandang
rumput yang berada di situ, saya
carilah rumput yang paling cantik.
Memang ada banyak yang cantik tapi
cikgu kata petik yang paling cantik
maka saya pun terus berjalan ke depan
sambil mencari yang paling cantik
tanpa menoleh ke belakang lagi. Tapi
sampai di penghujung padang , saya tak
jumpa pun yang paling cantik. Mungkin
ada di antara yang di belakang saya
sebelum itu tapi dah cikgu cakap tak
boleh menoleh ke belakang semula, jadi
tiadalah rumput yang saya boleh petik.

Cikgu : Ya, itulah jawapannya.
Maknanya, apabila kita telah berjumpa
dengan seseorang yang kita sayang,
janganlah kita hendak mencari lagi
yang lebih baik daripada itu. Kita
patut hargai orang yang berada di
depan kita sebaik-baiknya. Janganlah
kita menoleh ke belakang lagi kerana
yang berlaku tetap dah berlaku. Dan
semoga yang berlalu tidak lagi
berulang. Jika kita berselisih faham
dengan orang yang kita sayang itu,
kita boleh perbetulkan keadaan dan
cuba teruskan perhubungan tersebut
walaupun banyak perkara yang menggugat
perhubungan tersebut. Dan ingatlah
orang yang kita sayang itulah kita
jumpa paling cantik dan paling baik
pada MULAnya walaupun nak ikutkan
banyak lagi yang cantik dan baik
seperti rumput tadi. KECUALILAH jika
perhubungan tersebut tak boleh
diselamatkan lagi, maka barulah kita
mulakan sekali lagi. Maka sayangilah
orang yang berada di depan kita dengan
tulus dan ikhlas.