Pak Subuh's view (it would appear from the above quotations) leans more towards an animistic point of view than an Islamic one.
Even Ibn al-'Arabi,(Note 1) the champion of pantheism, does not categorically believe in the existence of souls within material objects.
Nevertheless, Pak Subuh's view is very different from the prevailing Indonesian animistic view, because those who believe in the existence of a soul within a material object try to persuade and to please the object by means of sacrifice and worship.
P101
Pak Subuh on the other hand, despite his belief in the existence of souls within material objects, forbids his followers from worshiping these souls.
On the contrary, he insists that they control these souls properly, because for him the material souls are the main spring of human passion.
・・・・・
We have pointed out earlier that this concept does not appear to have an Islamic basis, but we know of at least two prominent Sufis who hold the view that every sensible thing has ruh.
" 'Abd al-Karfm al-Jilani (al-Jilly) in his book al-Insan al-Kamil says, Every sensible thing has a created ruh by which its form (surah) exists ,and the ruh of that form is like the meaning (ma'na) of a word (lafz).
"
Also Shamsuddin Pasai(Note 2) demonstrates a series of souls which almost exactly coincides with that of Pak Subuh's terminologies of the soul.
"There has been," Sjamsuddin Pasai says, "a long series of terminology which does not have any purpose other than demonstrating the way to God, namely,
ruh idofi is the soul (haqiqa = njawa) of Muhammad;
ruh rohani is the essence of the body of Muhammad;
Ruh Djusmani is the essence of the human body;
Ruh hajawani is the essence of animal bodies;
Ruh Nabati is the essence of vegetable bodies;
and Ruh Djamadi is the essence of unmoving objects.
P102
From such a comparison, it is now clear that Pak Subuh is not the only Muslim who introduces what might be called animistic doctrines into his framework, for which he can be easily condemned of committing shirk.
・・・・・
PS
(Note 1) Ibn al-'Arabi (July 25, 1165 - November 8, 1240) ＜－－ Link
"the great master", was an Arab Andalusian Sunni Scholar of Islam, Sufimystic, poet, and philosopher.
He is renowned by practitioners of Sufism as "the greatest master" and also as a genuine saint.
He proposed "waḥda al-wujūd : oneness" having five levels indicating "creation of the world from zero".
It was also a pantheism that "the world is the only outflow from God".
Martabat Tujuh which the early Islamic teachers taught and spread, including the following Shamsuddin Pasai, was based on the way of capturing the world of this Ibn al-'Arabi, "waḥda al-wujūd : oneness" It was derived, and spreading in Indonesia while developing it in that way. ＜－－ Link
(Note 2)Shamsuddin Pasai（？－1630） ＜－－Link
Shamsuddin Pasai demonstrates a series of souls.
Below is a comparison between the terms of Shamsuddin Pasai and the words used by Bapak.
Ruh idofi is the soul (haqiqa = njawa) of Muhammad;＜ーー＞ Roh ilofi , The king of various life forces.
Ruh rohani is the essence of the body of Muhammad;＜ーー＞ Roh rohani, life force of the saint. (Perfect man or Insan Kamil)
Ruh Djusmani is the essence of the human body; ＜ーー＞ Roh jasmani, human life force.
Ruh hajawani is the essence of animal bodies; ＜ーー＞ Roh hewani , The vitality of animals.
Ruh Nabati is the essence of vegetable bodies;＜ーー＞ Roh Nabati, life force of plants.
Ruh Djamadi is the essence of unmoving objects.＜ーー＞ Roh Rewani , vitality of matter.
PS
The idea that a soul or some life force exists within a substance is basically an animism.
Such an idea does not exist in Islam and it is even rare in Sufism.
Then, the creativity of Bapak's point of view did not insist on the soul of matter as an "ancient animismistic thing" or the life force within a substance, but the substance and the human brain interact with each other,and It acts, it is in arguing that it is connected with the thought of a substance and a person.
This fact leads to human beings understanding the universe, thus the surrounding environment around them, thus leading to scientific discoveries and inventions.
The result is the arrival of tremendous material civilization of today.
In other words, it was Bapak that he really redefined "the soul of matter, substance power" as a theme of today's theme.
And Kafrawi's "THE PATH OF SUBUD" is generally well organized and will be very helpful, but as to why "Bapak has brought material life force,the soul of matter at this timing", It seems that it was not expected to guess as expected.
Postscript
There seems to be a question that "Roh Rewani is the ninth among the nine Roh of Java Islam?" ＜－－ Link
Certainly the name Roh Rewani is used, but its work is fundamentally different from what Bapak explains, "It is something that controls human brains, keeps people awake, consciousness It is like the main work is to keep it awake."
And it is unlikely that Java Islam will mention anything about "work to connect substance and brain" that Bapak is claiming.
That's why in the end Bapak is going to say "I explained the material force with the name Roh Rewani".
Bapak's concept of soul (jiwa) or Roh ・・・glance＜－－Link
PS
The Japan statement put here.＜－－link
PS
Character size you can be changed in the top right corner of the page.
List of articles＜－－Link
Even Ibn al-'Arabi,(Note 1) the champion of pantheism, does not categorically believe in the existence of souls within material objects.
Nevertheless, Pak Subuh's view is very different from the prevailing Indonesian animistic view, because those who believe in the existence of a soul within a material object try to persuade and to please the object by means of sacrifice and worship.
P101
Pak Subuh on the other hand, despite his belief in the existence of souls within material objects, forbids his followers from worshiping these souls.
On the contrary, he insists that they control these souls properly, because for him the material souls are the main spring of human passion.
・・・・・
We have pointed out earlier that this concept does not appear to have an Islamic basis, but we know of at least two prominent Sufis who hold the view that every sensible thing has ruh.
" 'Abd al-Karfm al-Jilani (al-Jilly) in his book al-Insan al-Kamil says, Every sensible thing has a created ruh by which its form (surah) exists ,and the ruh of that form is like the meaning (ma'na) of a word (lafz).
"
Also Shamsuddin Pasai(Note 2) demonstrates a series of souls which almost exactly coincides with that of Pak Subuh's terminologies of the soul.
"There has been," Sjamsuddin Pasai says, "a long series of terminology which does not have any purpose other than demonstrating the way to God, namely,
ruh idofi is the soul (haqiqa = njawa) of Muhammad;
ruh rohani is the essence of the body of Muhammad;
Ruh Djusmani is the essence of the human body;
Ruh hajawani is the essence of animal bodies;
Ruh Nabati is the essence of vegetable bodies;
and Ruh Djamadi is the essence of unmoving objects.
P102
From such a comparison, it is now clear that Pak Subuh is not the only Muslim who introduces what might be called animistic doctrines into his framework, for which he can be easily condemned of committing shirk.
・・・・・
PS
(Note 1) Ibn al-'Arabi (July 25, 1165 - November 8, 1240) ＜－－ Link
"the great master", was an Arab Andalusian Sunni Scholar of Islam, Sufimystic, poet, and philosopher.
He is renowned by practitioners of Sufism as "the greatest master" and also as a genuine saint.
He proposed "waḥda al-wujūd : oneness" having five levels indicating "creation of the world from zero".
It was also a pantheism that "the world is the only outflow from God".
Martabat Tujuh which the early Islamic teachers taught and spread, including the following Shamsuddin Pasai, was based on the way of capturing the world of this Ibn al-'Arabi, "waḥda al-wujūd : oneness" It was derived, and spreading in Indonesia while developing it in that way. ＜－－ Link
(Note 2)Shamsuddin Pasai（？－1630） ＜－－Link
Shamsuddin Pasai demonstrates a series of souls.
Below is a comparison between the terms of Shamsuddin Pasai and the words used by Bapak.
Ruh idofi is the soul (haqiqa = njawa) of Muhammad;＜ーー＞ Roh ilofi , The king of various life forces.
Ruh rohani is the essence of the body of Muhammad;＜ーー＞ Roh rohani, life force of the saint. (Perfect man or Insan Kamil)
Ruh Djusmani is the essence of the human body; ＜ーー＞ Roh jasmani, human life force.
Ruh hajawani is the essence of animal bodies; ＜ーー＞ Roh hewani , The vitality of animals.
Ruh Nabati is the essence of vegetable bodies;＜ーー＞ Roh Nabati, life force of plants.
Ruh Djamadi is the essence of unmoving objects.＜ーー＞ Roh Rewani , vitality of matter.
PS
The idea that a soul or some life force exists within a substance is basically an animism.
Such an idea does not exist in Islam and it is even rare in Sufism.
Then, the creativity of Bapak's point of view did not insist on the soul of matter as an "ancient animismistic thing" or the life force within a substance, but the substance and the human brain interact with each other,and It acts, it is in arguing that it is connected with the thought of a substance and a person.
This fact leads to human beings understanding the universe, thus the surrounding environment around them, thus leading to scientific discoveries and inventions.
The result is the arrival of tremendous material civilization of today.
In other words, it was Bapak that he really redefined "the soul of matter, substance power" as a theme of today's theme.
And Kafrawi's "THE PATH OF SUBUD" is generally well organized and will be very helpful, but as to why "Bapak has brought material life force,the soul of matter at this timing", It seems that it was not expected to guess as expected.
Postscript
There seems to be a question that "Roh Rewani is the ninth among the nine Roh of Java Islam?" ＜－－ Link
Certainly the name Roh Rewani is used, but its work is fundamentally different from what Bapak explains, "It is something that controls human brains, keeps people awake, consciousness It is like the main work is to keep it awake."
And it is unlikely that Java Islam will mention anything about "work to connect substance and brain" that Bapak is claiming.
That's why in the end Bapak is going to say "I explained the material force with the name Roh Rewani".
Bapak's concept of soul (jiwa) or Roh ・・・glance＜－－Link
PS
The Japan statement put here.＜－－link
PS
Character size you can be changed in the top right corner of the page.
List of articles＜－－Link