According to al-Ghazali terms Ruh, Qalb, Aql and Nafs both have two meanings. Qalb meaningful word heart in the form of heart in the form of physical or non-physical. heart in the physical form is part of the human body is very important because penjadi central blood flow throughout the body. This blood that brought life. therefore the prophet of Allah said:الآ ان فى الجسد بلغة اذا صلحت صلحت جسد كله واذا فسدت فسدت جسد كله الآ وهى القلب.
"Indeed, in man there is a lump of flesh. if clumps of meat was good, then it's good the whole body. if clumps of meat that is damaged it will be broken anyway the whole body. know, lumps of meat that is the heart (Qalb). "
Based on this hadith is not really appropriate if Qalb was interpreted by the liver, but the right is the heart. Then came the heart can be sad, crying, or the like offense. Next explained that this is menentukank our hearts throughout our personality. if our hearts are clean, we will bersihlah whole character. Which is not a care in the physical sense, but in the sense of the spiritual heart. Therefore Said Al-Ghazali, there is a second meaning of the liver: Lathifah rabbaniyah ruhaniyyah. (Something soft that comes from God and is ruhaniyah), Lathifah that makes us know or feel anything. word of the Koran, the heart knows to feel, well understood. so watch is a part ruhaniyah that works to understand something that Qalb.
According to Sufi heart is also part of ourselves that can uncover unseen sciences, there is a history that says that we have two pairs of eyes: the eye of birth and inner eye, so the heart is Lathifah who have eyes to see or penetrate matters things unseen. With hearts also we can see God, said imam Al Ghazali, the heart can bring us to the heart of science mukasyafah the science that reveals things Gha'ib.
It is closely related to the spirit. Spirit also has two meanings. there are spirits associated with the body that is closely related with this heart, circulatory circulating together. If it is no longer circulating blood and heart we've stopped the spirit and even then no. That is the spirit in the form jasmania bound by the bodies. There was also a spirit in the sense that both are amazingly similar to the definition of the liver, which Lathifah Rubbaniyah Ruhaniyan Wal meaningful results in the abstract or the same spirit with the heart. Spirit that is suffering or happiness. Westerners might call it mind, we call it the soul.
Next is the issue of the heart. According to Al-Ghazali that concerns us is not the physical heart, let it be a matter for the doctor alone, which is none of our business is Lathifah rabbaniyah ruhaniyah is a very soft. God also called the Al -latif (which is most tender). lahtifah means also lutf the means of grace. So Al Latif means the One who gives grace.
Next is Intellect. He also has two names. no sense as the science of something so intelligent person is one who knows the science of something, in this sense, the same sense with science. besides that sense also means something in us be as a means to acquire knowledge. so the reason can be called as a science in itself, and can also as a means to acquire knowledge. it means synonymous with heart, Latifah rubbaniyah ruhaniyah mudrikah alimah Arifah. become part of us to know something called sense.
As a result there was no difference between the soul, heart and mind. all three together is something that felt no pain or happiness with physical berkaiatan. People may feel painful without physical disorders, the slightest. normal body but suffered tremendous pain. In modern research merasalan mentioned that the pain in our body is actually not the body, but the soul. In a modern world that is not well, people know that if someone does not have a soul, he will not feel any pain despite her body in slice-slice. This proves that the pain is not felt our bodies, but our spirit or Qalb or sense-the definition Lathif something to feel pain or happiness that is not related to the physical. People can feel very painful without the slightest physical disorders. His body was normal but he suffered tremendous pain yng. In modern research mentioned that the feeling is Lathifah rabbaniyah ruhiyyah.
Modern people try to prove this by hypnosis. For example, someone hypnotize you and tell you to sleep. Then he gave a posthypnotic suggestion (post-hypnotic suggestion) to you, so that when waking from sleep, you do not feel anything even though your body are cut-slice. although you are aware, you do not feel sick at all, because your soul has been ordered not to feel pain. So who feel the pain that's not our body, but the soul. Who hear, see and feel pain is spirit. If ruhanda do not want to feel, you will not feel it, if you chased the snakes, and then you run quickly so as stepping on broken glass, you will not feel the pain after you survived that when you have not noticed the snake again, then your soul will pay attention to your feet. Originally do not feel, now hurt. Therefore, when the soul is watching shards of glass instead of a snake again. Immanuel Kant said that one hears hours, the hearing was not the ears. Ears only tool only. That hearing is spirit. When a man in a relationship, ticking clocks are no longer heard, so courtship completed and their brood alone, it starts the clock ticking heard by them.
Next is the nafs, among scholars, it means two nafs. First, in a sense ugly nafs al-hawa namely that in Indonesian dalamn often combined into one, the lust of our task is to cleanse our hearts of lust. Clean heart of lust by the Qur'an called qalbun Salim, will not digangu devil. If we pray and then we come to him with a heart full of devil's food, remembering that we speak will not be able to cast out demons, devils will remain perched around us. So we are careless, he will go in and lodged in our hearts eating his food, which include the al-hawa.
Told that something when the devil came to Ibn Al A Hjjaj and said, he did not find foods in the self of the righteous. He was short of food because of the believers who slaih it destroys his desires.
Second, human nafs means overall. Itself ourselves it is our nafs, ego or ourselves. In the Qur'an, understanding nafs assortment. There are at least three: (1) nafs ammara, (2) nafs lawwamah, and (3) muthma'innah nafs.
Ammarah derived from the word amara. In a letter Yusuf stated:
"Indeed lust sends (ammaratun) do bad '(Sura 12: 53)
Ammarah means that ordered that gasped, or who invites. This lust is lust in the slightest degree, lust masiih like telling people to follow his desires are subject to atharu and lust as well as the properties of kebinatanganya.
Lust is lust lawwamah now significantly higher. If someone knows he always follows his lust, and he regretted his sins and judge, that is called lust lawwamah God swears by the kind of court:
"I swear by the Day of Resurrection, and I swear by lust lawamah" (Qur'an 75: 1-2).
Muttahhari Murthadha said, there are three kinds of courts, in order from the most unfair to the most fair. The most unfair court is the court in the world. Perhaps the court in this world is the most widely trial unfair. Because here fairness is measured by how strong or weak a person. Then there is a rather fair trial, the court of conscience, which is called lust lawwamah. Ourselves into judges adjudicate, which makes us uneasy. There can no longer lie. But lust Lawwamah can only be blasted away. He could not impose penalties on a person concerned. Therefore, there is the most fair trial, which the court doomsday. In them they could not bersdusta and can not escape anymore. There will also be designated as fair as fair punishment. None of the people who escaped from the court of God. That was the first time God swear by the Day of Judgment.
The latter, which is the highest self is a self after subservient to the will of God, who has meninggakan his desires. Self that is later when returning to god only be greeted with great affection:
"O soul quiet! Go back to your Lord willing and feeling direlakan (Surah 89: 27-28)
Lust muthmainnah are those who come to God with a clean heart.
F. Hadith -hadits about Heart
Qalb has two meanings: Qalb Qalb in physical form and in the form of spirit. In a physical sense, Qalb can we translate as "heart". In this context the Prophet. said, "In the body there mudghah, there is a flesh; that when he was good, then let the whole body and if it is damaged, then the whole body was devastated. Know mudghah it is qalb."
People often menerjemahakan Qalb herein as the "heart", so they say, "If our heart is clean, the whole body is clean." The truth is meant here is breathtaking in physical form. Because the Prophet. Call it a piece of flesh.
There was an Egyptian writer who wrote a book on Islamic medicine. He refers to this tradition to show the role of the heart in the whole mechanism of our body. What if our bodies are impaired? What will soon happen in other parts of the body. And what if we have a good heart, then what will happen to all parts of the body?
That is meant by Rasululah that in our body there is a lump of meat that when the meat was good, then let the whole body and if broken then corrupted the whole body. And a lump of meat that is al-Qalb, heart in physical form.
There are also Qalb in the sense of spiritual strength that is capable of doing the lawyer-idrak's. Idrak is to understand, perceive and mencerapi. For example, feelings of sadness and gembira.yang think and contemplate the inner strength called qalb. And this in Indonesian is called heart. So if there is a title, "His heart was broken," it is not the heart was crushed, but no part of that person's soul shattered.
When the Prophet said, "There is a piece of flesh in the body," the Prophet also symbolizes the role of care in mental health. As the heart plays an important role in the health of Tubu, then so does the heart. It is vital to our spiritual health. If our heart is damaged, then the whole of our spiritual broken; and if our hearts are good, our whole spiritual good.
Many hadith prophet qalb discuss this. Among them, the Prophet. said that "this is because the nature of change Qalb-unlike the sand like a feather wilderness that depend on the roots of trees and then turned upside down by the wind from the top down" .8
When the Prophet describe it as a feather heart hanging on a tree in the wind, he reminds us to be careful to face the change. Therefore, there is the prayer taught by the Prophet to strengthen the heart, the "Confirm your heart in religion".
In the liability relating to human charity, God punishes not only charity in the form of deeds lahiriyah ugly but also bad intentions hidden in the heart. The Qur'an says: Allah mennghukum you with what is done by your heart (Surah 2: 225).
In another verse mentioned
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"Do not follow something you do not know, actually hearing, sight and hearts you will be held accountable (Sura 17:36)
So, do not think that we had a bad intention was not held accountable. It also punished.
"Do they not know that God knows all that they hide and all that they reveal". (Surah 2:27)
So, including the intention in your heart will be calculated Allah Therefore, be careful with that intention.
In a long journey with the heat, the friends exhaustion. At that time the Prophet said, "There are people who live in Medina and do not come off with us but he gets rewarded as reward charities that we are currently engaged". When they asked him, "Why?" He replied, "Because he had intended to go with us, but because of aging that can not be denied, he could not leave with us, and God reward them all with his intention."
If there are men who are not married to the dowry paid in cash, while he intends to myself to not pay it, then God calculate the adulterous man. If anyone borrow money then there is no intention in his heart does not want to pay, God counted them as thieves. From here God punishing a person on the intention that vibrates in the liver, because the intention was located in the liver.
Let us see what the role of the spiritual in our hearts according to some history: the Prophet. said: "The heart is like a king, and the heart that have army. If the king is good, then let all its troops, and if the liver is damaged, then the whole army devastated ".9
Imam Ja'far Sadiq said, "Verily Qalb same position as the leader in the midst of human beings." In another hadith mentioned, "Allah has container and container earth it is breathtaking. Then indeed the heart that is loved by God is a soft heart, a clean and solid. "Then the Prophet said," The most tender is soft against his neighbor, and the net is clean Darri sins, while the solid is constancy someone in defense of religion God is he not censure those who reproached him notch "
In another narration, the Prophet SAW said, "God does not see the body of your body, God does not see harta- your belongings but God looks at the heart and your charitable deeds." It was mentioned in another hadith, "there are three kinds of hearts. First, the liver is reversed, that is the heart that can not accommodate kindness at all and it is the hearts of the unbelievers.
Second, the heart in which there is a black spot in which to fight between good and evil. if one of the strongest, so strong that the win.
The third open heart in which there is light shining lamppu until doomsday. The hearts of the believers. We made him light, the light that he was walking in the middle of mankind (QS. 6: 122). "
Imam Ali said: "The heart is the heart of the nicest most can save kindness."
1. The change of heart
Qolb is masdar of qalaba, means reversing, change, change. Intransitive verb of qalaba is taqallaba, meaning back and forth, changing, changing-fox. "Summiya al-Qalb li taqallubih '' called Qalb as change-rubahnya. ' Imam Ja'far al-Sadiq said that there are four hearts.
a. Elevated liver
The high heart when remembrance of Allah. If the remembrance of Allah hearts always going up to a high place.
b. Open heart
Hearts were obtained when we kepeda pleasure of Allah. Third, the low liver, occurs when we are preoccupied by things other than God.
c. Dead heart or heart stops
The liver is the case when one forgets Allah. at all. Therefore, to keep our hearts always live, then remember to Allah. In one hadith says, "If the heart is not filled with remembrance, then he was like a carcass."
In a letter Ash-Shu'ara verses 87-89 and Ash-shffat mentioned verses 83-84 heart survivor, clean or holy qalbun Salim. Allah says:
And do not thou despise me on the day they are raised in. (Ie) on the property and the children of men do not berguna.Kecuali people to God with a clean heart (QS26: 87-89).
And indeed Ibrahim really belonged (Noah). (Remember) when he comes to his Lord with a pure heart (Surah 37: 83-84).
The Prophet was asked about what it meant qalbun Salim, then the Prophet replied, "It was a religious belief that is not interfered with hesitations lust." It may be hard to be able to describe the beliefs of it.But, no study has ever told in the book of Islam Alternative Gordon W. Allport is research. As you know, it says there are two kinds of religiosity that is intrinsic and extrinsic. At first Alport conducted research on the relationship of religious people with his mental health. There is an assumption that the more religious people more healthy jiwanya.yang . According Alport, must first determine the type of person that religion. If religion was measured with some much come to the mosque or church, religious does not guarantee mental health.
Because often people come to church, in Alport research, not because of conviction but because of lust. Maybe someone comes to church wants to obtain a partner, you want to get social recognition, or to establish a business relationship.
Religion is often used as a place to run to the religious pelarian.orang to strengthen self-esteem, there are as frustrated as a result of the struggle of life. He found a religious school that offers what is in looking for him. It Extrinsic religiosity. How religious are intrinsic. Rosululloh Saw. Mention it, "belief in entering the passions." He said, "survivor Qalb is the belief that no doubt entered and lust." Here, those who labor without the desire to show off and to be complimented.
God Swt.berfirman:
"(Namely) those who believe and their hearts become peaceful with the remembrance of Allah. Remember, only with the remembrance of Allah do hearts find satisfaction (QS.13: 28).
In verse it is mentioned that the way to obtain reassurance is the remembrance of God, but not all of remembrance was reassuring. Therefore, a condition that can be reassuring remembrance is the remembrance of those who believe. People who do not believe can not find satisfaction in the remembrance. Conversely, those who believe not be peaceful heart except the remembrance of Allah.
Therefore, if you are believers do not seek peace in wealth, fame, or other worldly things. But peace was only obtained with the remembrance of Allah.
Peace has to do with faith as described in the Al-Fath paragraph 4:
"He who has lowered tranquility into the hearts of the believers so that it increases their faith in addition to their faith (which already exists) ... (QS. 48: 4).
Allah revealed peace to the hearts of the believers. Reassurance that appear from their physical symptoms. There are people who behave Quranic and there are also people who behave syaithani. People who exhibit a Quranic serene.
In Iran after the revolution, there are many scholars who died when delivering a sermon. The man who died was called a martyr pulpit. At a time when the preacher delivering a sermon around the pulpit exploded a bomb. Some people bounce. Incidentally sermon was recorded in the television, so it can be seen again. Including the behavior of the preacher. Surprisingly, the preacher was calm, do not have the slightest fear, as seen from the look on his face. He just turned his head slightly to avoid dust from the explosion seburan earlier. After completion of the explosion, the preacher continued sermon again. This is an example of the behavior of the Quranic, which grew from the remembrance of Allah.
There are other behaviors. As soon as the priest Khomaeni died, Salman Rusdie asked by a newspaper reporter, "Are you calm fears death sentence of this khomaeni exaggerated man?" He replied, "yes." That is, an expression of Salman Rushdie was overstated people . He actually was not scared at all. But as soon as Salman Rushdie say the answer, "yes," outside the building there is a car on the sidewalk and accidental explosion blew the muffler body like Salman Rushdie tembakan.Waktu the thrill of fear. Journalists who witnessed it said, "It shows the entire life of Salman Rushdie met by prolonged fear."
I tell these two events to show the existence of two kinds of behavior it. Ie behavior that is filled by the remembrance of Allah and the behavior is filled with anxiety.
Another example, Abul A'la Maududi A giving the sermon. At the time there was a fire sermon directed to his face. All pilgrims prone to shy away from the shot, but Maududi remain in the pulpit. People told him lie flat but Maududi replied, "If I go down, who else will be giving the sermon here."
The liver is like a vessel, as long as the vessel filled with water, then air can not enter. as well as heart disibiukan with things other than God, it will not be able to get into the heart of the majesty of God ma'rifat feeling ta'la. then to wrap the heart we need Memenejnya with full accuracy so that something that comes from outside that nature will destroy our hearts will be rejected by itself.
If syeitan-syeitan was not swarming hearts adam, undoubtedly they looked angelic realm in heaven.
2. Management Qalbu
Management Qalbu means memenej Qalbu which is the abode of intent, which determines whether a person acts or wasted precious, precious or insult. The intention was always processed by the mind in order to be realized effectively and efficiently by our bodies in the form of action. Every desire, feeling, or any impulse that comes out of the inside will be alienated his intention to give birth to a goodness and glory and full benefits, and can respond to any form of action, whether it is good or bad deeds in proporsional.10
The response was very well managed will make the reaction released is the glory and expediency. In other words, the activity of birth and his mind has tersaing such by Qalbu management process. So that appear only attitude pemuh glory with a sincere consideration of conscience. The point is people who practice the Management Qalbu are people who are very sensitive to the slightest manage potential or presence into something worth glory and high benefits for themselves and other creatures.
Qalbu management training is training that instills a new paradigm in real life, that is the heart of a potential memenej effort, in which participants will better understand and appreciate the importance of intrinsic values that need to be held and practiced in everyday kehidupana at home, work as well as in society. And be the one who is very sensitive to the slightest managing potential or events into something worth glory and high benefits for themselves and other creatures.
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