Kang Hasan,
Sakaterang, teu aya katerangan dina Al-Qur'an boh hadist anu
nyebatkeun yen anu maot teh ruh. Ruh mah abadi, disebatkeunna oge
salaku anu ditiupkeun tea ("wanafakho min ruuhihi..dst). Sedengkeun
anu teges-teges disebat maot mah jiwa (nafs) tea: "kullu nafsin
dzaaiqotul maut".
Namung teu ngabibisani, istilah ruh, jiwa, nafs teh memang sok
dipabaliutkeun. Malah dina hiji guaran, Al-Ghazali nyebatkeun
istilah ruh, nafs, qalb teh eta-eta keneh (ke urang kotektak manawi
aya filena). Namung ieu teh rupina dina leresan fungsina bae salaku
aspek anu non-material ti manusa. Ananpon dina telikan falsafah mah
dibentenkeun anu tilu: ruh, jiwa, sareng jasad.
Ruh minangka aspek ilahiyah anu aya dina diri urang, alam malakut
tea kasebathna. Jiwa posisina di tengah, sakapeung tumut ka ruh,
sakapeung mengpar. Raga minangka jasad kasar urang ngarupikeun aspek
anu hambalan handap, aspek kasar urang.
Aeh, na kajongjonan teuing, si kuring percanten, Kang Hasan langkung
uninga.
Baktos,
manAR
--- In [EMAIL PROTECTED], mh <[EMAIL PROTECTED]> wrote:
> he he he. kang oman sanes nyosok jero, puguh rada
> baluweng. upama ceuk sakaol, cenah nu aya teh 'ruh'
> sareng 'jasad'. upama 'ruh' tos leupas dina 'jasad'
> nya maot tea panginten nya. ari dina eta wacana, aya
> deui anu nompokeun (jiga pihak katilu) nu disebutna
> 'kuring' tea. atanapi eta 'kuring' teh mung
> ngarupikeun alat 'personifikasi' nu nyerat pikeun
> meuntas supaya tiasa ngagambarkeun proses leupasna
> 'roh' tina 'jasad'. wallahu a'lam.
>
> perkawis otda, insya ALLAH engke urang teraskeun.
>
> baktos
> hasan
>
> >
>
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