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Soul and It’s Potential Religiosity
[pullquote]Because basically comes from God, the human soul, in the view of al-Ghazali there before the body was transformed, as the place for him in this world temporarily. However, because it is not really tied, just as the body of the vehicle and instrument of the spirit. Previously fused soul with God before coming down to earth to undergo adjustments in the body. The death of the human body means the return of the human soul to its original state prior to descend into the vermin world. Al-Ghazali cites the words of the prophet: “corpse is a birds cage or cattle pens”. But the soul, when detached from the cage, fly apart up to return to their home “.[/pullquote]
Although humans have the privilege before the rational soul and the mind’s eye, especially to know the things unseen dimension of divinity, al-Ghazali considered that these two things are so sensitive nature of fuzzy and blindness. Al-Ghazali seems to indicate that the weaknesses of human physical more due to the potential deviant owned physical aspect of the man himself. Desire and appetites can be a cause for the closure of the human heart in order to see the truths of God’s ultimate and His omniscience-greatness. Like most of the Sufis, al-Ghazali compares the human heart, the human soul with the mirror. Once the vulnerability of the human barrier and the dust cover to see the ultimate truth, so if the earthly dust dominates the human heart, the more it is difficult to know the Lord. It is appropriate very clever man to maintain and clean. Because the soul, especially the rational soul as well as the quality of the sensitivity of the human mind is a human bridge to get to know God, then God will know whether or not humans will be greatly influenced by the extent of human conduct maintenance inner consistently. If al-Ghazali said that human desires can impede human beings to know his Lord, then it means that the rational soul is not maintained, not honed, to be covered by the dust lust, will result in the man away from God. The existence of the human soul is thus not only affect, but rather determine to close away humans and God.
Because basically comes from God, the human soul, in the view of al-Ghazali there before the body was transformed, as the place for him in this world temporarily. However, because it is not really tied, just as the body of the vehicle and instrument of the spirit. Previously fused soul with God before coming down to earth to undergo adjustments in the body. The death of the human body means the return of the human soul to its original state prior to descend into the vermin world. Al-Ghazali cites the words of the prophet: “corpse is a birds cage or cattle pens”. But the soul, when detached from the cage, fly apart up to return to their home “. This explanation is probably very important to the human mind. Man must realize that the body is just a vehicle for the spirit or the soul. Without spirit or soul, the body is nothing more than the goods or inanimate object that has no value. For al-Ghazali, the world is a long way for a traveler to seek God’s origin is not visible. The phenomenon of the world with a long nap when associated with “world there”. In this case al-Ghazali quotes the words of the Prophet, which reads: “Man is like a sleeping and when they die, they wake up. “The facts that existed at the time awake, which can be shown at bedtime only shadows (image), as well as about the doomsday that occur during sleep, just as a prototype only. When the soul is returned to his Lord, he woke up and know the reality of the truth after before it was just a mere types. The emphasis is so deeply on the nature of the human psyche and the body of al-Ghazali deliver a point of view that this life is not real life, where man struggling to find a way return.
Through its elucidation, al-Ghazali as carve a huge boon for the creation of man in which the process is characterized by a decline in the soul, which previously united with God, the body of worldly and transitory ‘. Al-Ghazali with clearly confirms that the life of this world is not real life essentials, virtual and deceptive. However, it is precisely this fact that seems to push al-Ghazali asserted that man should strive to return to its source, and it is certain that the best way for that is to always maintain a consistent life in purity, truth and the straight path. Even so, al-Ghazali seem less thorough in explaining about the existence of the human soul after death. The question is, is there a soul clean and dirty soul when he went before the Lord, and whether there are certain consequences of it?
Based on his explanation that the exposure-Ghazali believed to be immortality of the soul. According to al-Ghazali, if the soul is not immortal, then all of what has been described and experienced vain. To strengthen the argument, al-Ghazali quoted verses of the Koran which reads: “let’s say, those who are slain in Allah’s way are not dead, once again, they were alive”. For al-Ghazali, the human soul is something that must be believed and known that death is not the end of the body of the human soul. For al-Ghazali, the hearts of the believers will not die, and the knowledge that he possesses at the time of his death was not erased, and purity that has been achieved will not be contaminated. That is the meaning of the words: “dust is not able to swallow a living faith, death is only an entry to approach God”. The soul that came down from God as its source, then occupying the body in this world will rise back to the higher world. This is what al-Ghazali that the soul will go to the source and to Him will be back.
Al-Ghazali is more rewarding to the soul rather than the body of the human judge. It is the soul of man is actually the principal base, while the body of the instrument only to the souls in running the life of a human being. Although al-Ghazali mentions that the things that are the worldly man can potentially derail from seeing the ultimate truth and know God, but al-Ghazali did not see the world as something to be shunned. Explanations of al-Ghazali, in particular with respect to the outer world would a role at the level of moral control very clever man to control himself in a game world. Contextualization of psychological pitched argument is that humans have a very strategic means to draw closer to the Lord who is none other than his soul. Nevertheless, it would be fatal if the opposite is truer to dominate humans. Humans will be far and away the soul and heart when left alone by exposure to exposure to dust-worldly the longer, the potential cover in order to absorb and reflect the image of God.
Man in Case Presentation of the Lord
Ideas about man in perspective Ibn ‘Arabi (560 AH / 1165 AD – 638 AH / 1240 CE) and Jalaluddin Rumi (604 AH / 1207 AD – 627 AH / 1273 AD) much departed from the human perfection. Ibn ‘Arabi himself has explained the reasons why it is a perfect human being, the answer is not because God can only see the image of himself as a perfect and complete to Adam (humans) as a bright mirror, or as spirits in the bodies. However, not all humans according to Ibn. ‘Arabi included in such a category. Humans are referred to in the explanation of Ibn. ‘Arabi is al-Insan al-Kamil, which in itself reflected the names and attributes of God perfectly. Humans are thus served God as a spirit of nature. The entire universe is subject to him because of its perfection. This means that God is only ‘introduce yourself’ to a certain man, which is the man who has reached the degree of the perfect man. With these arguments, Ibn. ‘Arabi then calls al-Insân al-Kâmil as miniature divinity and reality in terms of his appearance in the universe. Therefore, Ibn ‘Arabi calls it al-‘âlam al-shaghîr as small or microcosm of the universe. In Insan Kamil is reflected parts of the universe (macrocosm). Essence al-Insân al-Kâmil is a reflection of the essence of God; soul as a picture of al-Nafs al-Kulliyah (universal soul) which reflects his throne, his knowledge reflects the knowledge of the Lord, his heart relates to the ‘Bayt al-Ma’mur’, spiritual mental abilities associated with angels, his memory by Saturn (zuhal), power intellect with Jupiter (al-Musytar) and others.
As explained Affifi, Ibn ‘Arabi found perfection perfect man is basically due to the appearance God himself perfectly through the essence of Muhammad (al-haqîqah al-Muhammadiyah). The nature of Muhammad (Nūr Muhammad) is the appearance of God means that the plenary, and is the very first creatures created by God. He was there before the creation of Adam. Therefore, Ibn ‘Arabi also call it the “first sense” (al-al-Awwal al ‘aql) or “high pen” (al-Qalam al-A’la). It was he who later became the cause of creation of the universe and cause the maintenance. In this context, human perfection and privilege because that man is a vessel of the appearance of God so that he is able to reflect the names of God. It can also be said that the perfect man is the pivot of the universe or the universe. In itself reflected the essence of all reality, and even on him too reflected the beauty and perfection of God. However, that should be emphasized in this case is that not all men have a degree of the perfect man. Important questions that need to be solved is why only in humans God can ‘introduce himself’ perfectly?, and how the provisions on human identifying perfect man?
In his dissertation, entitled Concept Development Insan Kamil Ibn ‘Arabi by al-Jili, Yunasril Ali explained that according to Ibn’ Arabi, Muhammad is the core essence of perfect man is the cause of the creation of nature, because in essence, the creation of this universe is God’s will for Him (God) can be known and can see his self-image. However, that purpose can not be realized completely, because nature can not know Him, but only man can know Him. Therefore, the nature of men that the cause of any nature. Man here is the man who perfectly identify the nature of Muhammad, the perfect man, because he is the ablest to know God. Thus, there is a strong causal relationship between the advantages and privileges of human nature, compared with the human inability to know God so that he became a container ‘His appearance’.
Yunasril also added that this natural preserved because of the perfect man. This is a logical result of the position since the creation of man as nature and as a forum for the ‘appearance’ of God. If the “cause” has been lost, then the “result” it will certainly be lost as well. Or in other words, if God wishes to be known to have disappeared, of course, he would eliminate human and stop ‘introduce yourself’, then the universe will be lost. As a cause for the existence of nature, then when God negates perfect man, then by nature necessarily be lost as well. Human perfection in addition lies in its ability to accommodate the ‘appearance’ of God, it can also be a determinant of whether or not natural entities.
One last question is what provisions can be regarded as a human identification perfect man? In this context, re Yunasril Ali explains that every human being — according to the understanding of Ibn ‘Arabi — the image of God, but it is only potential. Perfect man is an actual image of him, because he himself manifested in the names and attributes of God, but the image was not perfect before he fully realizes its essential unity with God. Thus, each perfect man is a Sufi, Sufism because only in such awareness can be obtained. This means that there is great hope for all mankind to attain a degree of the perfect man because all humans have the potential to be just that. However, the explanations of Ibn ‘Arabi implies meaning that every human being should try to actualize the potential of the perfect man in him. If a man has entered efforts Batini and spiritual practices until he realizes its essential unity with God, then this is where he obtained the degree of the perfect man.