International Balkan University
Journal of social human sciences
Vol. 2 No.1 2015
ISSN 1857-9051
Official Link: click here
The current religious situation in the world is characterized under two extremely different portions. From one end we have the radicalism and fanatism of going to war – which does not even consider whether hundreds civilians die or not, and even if they share the same religion, and on the other end we have the religious negligence as well as the syncretism faith which from time to time is enclothed with mysterious esoterism and okultism. The contemporary man each day preoccupies himself more with his self and his personal fate. To his subjective destinity he entitles social obligations and the solidarity of a union. With the passing days he transforms into a solitude narcissi. Man, with the modern and postmodern experienced two liberal principles: the individualism and pluralism, which whether one likes it or not were engaged and were constructed in the religious mindset. Whoever has the courage to analyse religious events shall come across a turmoil of the authoritarianism and individualism within the plurality such as religious, fractional and in group. Since in most occasions religion grow into a cover of the stand and the movements of the nonreligious. The nonreligious movements one comes across even in the everyday in the radical or okultinist sense, yet we also see them in the seek for the religious truth and well as the seek in the truthfulness of faith and the religious orto-practice. The scientific-technological advancements, from one hand those traditional mythological from the other hand weakened religion’s sensing and the actuality of time and space. The merit of the nonreligious analyses on religion is relative and is limited for religion can be understood only through the religious or religion. In the religious research the subject and the object ought to be religious, which means that the subject must experience the religious.
The subject which is not religious brings the religious object which it investigates, to its end. The apologetic and juridical discussions of religion since long ago have transformed into sterile disciplines experienced as struggling reminders of the once religiousness.
What is the essence of religion, which is its the centric nerve and why are we in need of it? Religion is not abstract knowledge, it is in fact gnosis, it is a thorough concrete and organic concept of the personal life and the surrounding world. The constitutive tradition of Islam, considers religion as a sacred beyond-the-nature gift, in welfare, free and not imitated. It is supernatural for its source is God, it is in welfare since it comes as a result of the sacred mercy which has for aim the establishing of an alliance with man as a creature with the highest sacred creativity; it is free since it flows from the endless freedom of God and it has not been borrowed since it is not given with a pretense or with hope to turn back to it but rather with pleasance it encourages honesty, goodness and love for God. The Qur’anic verse which speaks of the religious accepted exclusivity before God, it characterizes it as total submission to the Great, or as an experience of the freed in centric slavery of the being. Dostoyevski has most right when he says that I am a realist and objectivism who stands in the signs motioning hither the religious universalism within the historical scope of the world. The author of this passage recognizes the religious perennial tradition, which for him, is presented in the institutionalization of religion within the church, but which from the other side is an avant-garde on the passive individualism and academism in the context of the concept for religion and its presence in the fields of the worlds’ culture and science. Religion is a necessity to the human in order for him to reveal the concept of the personal being and of the world history, in order to engage his personal concept with the worlds order. I believe, claims Dostoyevki, that through religion, through the gnosis (acquaintance, knowing) the secret of my person, self shall be revealed, it shall become clear to me who I am, from where have I come; I hope to understand the mystery of the world, with which I am amalgamated in one direct motion but yet vague to me. If I do not understand the order of the world and the existential system of the world, then my presence in the world shall not be interesting, depressed and I shall not know for which reason I live, exist.
The assessment on religion and religious, refers to the subject which the Revelation is being communicated to, undertaken by Dostoyevski it is at times a voiced and at times a silent weep is heard in the whole religious traditions. All throughout humanism and renaissance the religious have lived within a volcanic disconnection among the culture and primary spiritual tradition as well as that of religion and of the modern culture, as a paradigm sui generis of the contemporary world. Such a disharmony has been continued with severe crises of the identity which every person and religious group has experienced in various states.
Are we in hold of discursive analyses of religion…
The discourse represents a state on how knowledge or an event is analyzed in the concrete historical society and the social institutions. The practical discursive, says Fuko (Michel Fourcault) is characterized with the separation of the field of the object, the definiting of the canonic perspective in context of the known matter, the defining of the analysed state of concept and theory. The practical discursive is an unalloyed state of production of the discourse. It is composed in the technical collections, in institutions, in the shapes of behavior, in the form of transmission, in the pedagogic fashions, which altogether with the formation it both is urged and cultivated . The establishment of the discoursive theology shall represent the contextualize and the ultimate identity of religion in the actual human society. On the other hand each multiplicative element of the ultimate identity of religion shall be de-contextualized. Merely in this direction religion can enable to represent the feeling and the religious emotionalism as well as the placement of this compassionate in the frame of the world culture.
Per contra the theoretical seek which take origin from the single representation of the chain interpretations, which engender the literature formation shape the religious discourse which cannot be “ language” as that of literature, jurisprudence, apologetics… The religious discourse is not organized according to the example of the linguistic utilirian language, rather as an open relation it is in it discussed, but a systematic intermediate:
– The religious orto-practice as worldly, timely and in senses (event)
– The analytical knowledge, intellectual which consists the pre-practical selective structure, in other words the systematic constuitive of religious knowledge and
– The scope of transcendental sensing without which each practice and religious intellectualism would be nonreligious.
Allah the Highest, in the Surah Asrin an highly integrated and sacred sense represent this discourse of religion which is the basis of the homo religiozisitbehavior, according to the final Revelation. The Creating Might commands:
In the name of Allah, the entirely Merciful, the especially Merciful!
By Al-‘Asr (the time).
Verily, man is in loss,
Except those who believe (in Islamic Monotheism) and do righteous good deeds, and recommend one another to the truth
This surah of the Qur’an explains that man by himself develops his bliss and his destruction. Man cannot not elope from responsibility if he blames time, the century and the universe. The Qur’anic discourse prohibits the reasoning of those which frame and limit goodness in one particular sense, whereas their personal weaknesses represent as an anomaly of the period where they share their stay. Briefly said: Nobility is in man and not time. In the verse verse of this Surah, the Almighty Allah avows on time as a concept of fruition of the human, as an extract of the human liquid from his creating essence. The devotee is not obligated to be a devotee of time, but rather his owner. The person who is not the owner of his time, cannot enjoy its fruits.
The Islamic conscience on time is in a linear context, which is commonplace for the Revelation religions: time begins with creation and sails until the day of Judgment, although this linear time in some way grows into a circular movement, in other words “the path of the devoted devotees from the starting point until the point of return”.
Consequently, the one who is not conscious of time (of the now and the return) is lost. The primary conditions for salvation are two: faith and the good, deed making upon it. The good deed making based on faith is not focused on one particular time period, it encompasses the entire human genus from the very beginning to the return. The adorned Islam with such faith can be defined as “ the mere eternal reality of the unaltered values of man”. The term “amilu’s-salihat” (the good doing ones, the good deeds) in the Qur’an is used in various forms. In the verses which mainly refer to the early days of the proclamation of the Revelation, it emphasizes it as “behavior in responsibility” , in the earlier days the emphasize of the good deed making had taken roots as “ behavior consolidated with faith”, in the period of the formation of the country of Medina it was mostly focused as ” refining of oneself and others”. The final emphasize of the good deed making in the Qur’anic context represents the essence of this principle of the Revelation and the Islamic religious discourse has been universalized within it for the stride of good making with time in all periods of human life on the surface of earth.
As long as people who are concerned with the theories of religious do not permit to convey it as a significant and inevitable event of time through an effective discourse, religion shall not have the merited place in human society.
The junction onto the new millennium was experienced with a number of mesmerizing events. Several fundamental concussions took place, the cultural and social processes came to change the world, we confronted unfamiliar cultures and subcultures with various styles and symbolisms. All of the mentioned changes challenge the anthropologist, the culture-logoists, politicians, sociologists, the communico-logists and so forth. Yet they find it remarkably hard to challenge the theologians for them to escape the sterile mimic interpretation and to realistically stride with the time which we live in.
By this strive I do not have in mind the interpretation of religion with nonreligious fields, rather a genuine religious seek to religion demanded by the universality of the Revelation and the sacred discourse.
It is true that our society orients the nodule according to the rhythm of consumption. God is primary one Might, somewhere in the outer, away and out of it. Whereas, theologians and the theories on religion are mostly preoccupied with the dogmas and religious folklore instead of religious wisdom; they are mostly interested in the social moralist principles rather than spirituality.
The ultimate religious seek to religion ought to be immersed in three basic segments as they are:
1. The intellectual and timed frame representation of theology (the science on the principles of faith).
2. The ultimate orto-practical cultivation (ibadet) in the contemporary society.
3. The sentiment and adoring enthusiasm in the experience of religion
1 The intellectual and time framed representation of theology
In recent years, each day it grows more clear that the past century was a much urban century for the genus of humans. A number of developments resulted in many fields as well as two destructive world wars. The human genus confronted various natural disasters, an instability in the everyday needs, various contagious diseases, epidemics…upon which man himself was the cause, to a great extent. The excess of wealth confronted chronic indigence. The rich grew riches, whereas the poor grew poorer. This situation was observed in continents and countries which as a result the unnumbered stretches of despise and the oppressions among the classes and social organizations. The more man got in control of the material, the more he became a slave to it. Precisely to this, as delineated above religion took the shape of one event which kept receiving value and presence in the society.
Nowadays religion, throughout the entire scopes has functioned as a model in the realist perception of the world and the assigning of setting man in the hemisphere of the world.
It is rather inevitable for religion to be functionable. From the perspective of Islam, this functionality represents the sense of representation of a religious standpoint concluded with the realistic mindset of the world. Which means that, Muslims must once anew analyze themselves and their intellectual tradition under the loop of time which they live. Or otherwise put, it is imperative to step over and beyond ourselves and the created stereotypes in the history of thought and the behavior of the generations of Muslims, who are not in possession of the seal of the universality of time and space, as the Qur’an does.
The Qur’an, in the sacred revelation, foremost organizes the everyday human life, whereas to the individual it portrays the final intention and it teaches to observe life from the thorough spectra of values. The Revelation, which initially offers a life-hood philosophy to individuals, as time passes it develops into a social culture and identity. An immense portion of religios problems do appear due to the improper relation betwixt the Qur’an and man. The Qur’an has its virtues gifted by Allah, which liberate it from the indiscretion of this relation, which means that the one to be blamed for misunderstand, misinterpretation under no circumstance has been influenced by the Qur’an, but instead from man. The source of the Qur’an is sacrred , it has been descended for guidance and informing people on the sacred truths , the erroneous cannot possibly furnish it under no occasion , there is no discrepancy with the human nature , it is the final book and it is protected by Allah . The Qur’an is the primary source of religion and the mindset systems associated with Islam.
As delineated above, the Qur’anic message is universal and its purpose is guidance and accurate information to the people. Albeit in this creation the Qur’an is passive whereas man is the one active, which means that man is completely free to accept or refuse this message. The preference which shall result from the free will contains the initial point in the relation of man and the Qur’an. Precisely to this the Qur’an, as well as his conductor in the human society, Muhammad (PBUH), from the first man asks for him to have trust and only then consult the Qur’anic knowledge and to establish that in the person’s everyday life. Among the first descended verses of the Qur’an, we come across three verses which have to do with the essence of the sacred descend, the Qur’an and the Prophet. Those are: a) The scope of their universality, in order to remind the entire humankind the presence of God; b) their worldly nature and the function of the guide; and c) the role of the example and the words of beauty presented in it.
Muhammad Iqbal , in his integrated critical mindset on the actual mindset of the Muslims of his time, has taken the entire Qur’an for an preliminary reference, and through a scientific convension and written works has idenitified the urgent need for experiencing both the contemporary developing mindset and the human intellect, encompassing the Muslim domains. Above all, Iqbal was advocating the rethinking of the religious mindset. By “The reconstruction of the religious mindset: as he alone claims, he means that by standing loyal the Islamic philosophical tradition and by taking for reference the scientific developments in various fields, the rebuilding of the philosophical and Islamic mindset shall be enabled”. The developments in the scientific fields influenced Iqbal’s mindset resulting in a dynamic character rather than a static one.
Iqbal affirms that the time of the analyses and objective observation of the basis of Islamic religion have come and been swept away. Despite the fact that in several occasions we might be contradicted by our prior generations, this reality is inevitable (Iqbal 2006b:89-95) . The past ought to be seen as a period of knowledge and in under no circumstances as a matter of doctrine (Iqbal: 2006c: 163-168) .
Muhammad Iqbal, analyses the intellectual and religious reconstruction of the Muslims in two divisions.
The initial part, acknowledged as the period of diagnosing, is the degree of analyses of the consequences of both the historical and contemporary factors, which have led Muslims to this current position. Whereas, the second period acknowledged as the healing period, is dictated by the changes and the renewal of the Muslims from the doctrinal and social point of view. In other words in means that the reconstruction of the Islamic mindset for Iqbal takes under account the social changes and renewal of the Muslims. What mostly led Iqbal to consider the social reconstruction was the degraded physical and essential state of the Muslims in the world. The primary aim of religion, says Iqbal, stands in integrating the individualism of man and the society which the person shares (Iqbal 2006d: 127) . As a consequence, Iqbal’s strive is not merely to seek God, but simultaneously the comfort of life people can obtain in this world. The entire corpus mindset of Iqbal is focused on strengthening the confidence and the self of man, both among the Muslims and the human kinship.
Precisely to this structuting of the theological matters following the frame of time as its priority. These models of the intellectual theological work are found in the Qur’ani verses. The Islamic theology must inevitably enrapture the ontology of man, in other words it ought to develop a Qur’ani anthropology modeled in the contemporary language. The classical theology has greatly strived to keep on hold the will and creating / productive virtue of man and in most cases it has encountered him as a “robot” regardless of his will ought to behave in accordance to an order or denial, which for the most part have remained vague in explanation. As a consequence we ought to bring forth a theology which shall seek to abandon from the sterile discourse of the Middle Ages and which instead shall discuss man undertaking his psychological built and the social surrounding. Henceforth the theological theory shall represent the philosophy of life, in the sense of the actual surrounding life, in the development of the spiritual / essential background when confronting various problems in life…
Furthermore the Islamic theology ought to reconstruct its theory in regards to nature. Ever since the XVII century, science has experienced tremendous developments in cosmology. It is unjustifiable to only refer to cosmology for constructing of evidence in the argumentation of God or those for refuting the atheist evidence visible on this field. It is imperative for cosmology to grow rooted and conscience that he himself plays a role in the universe and each cosmological demolitionand imbalance results in its destruction. The contemporary cosmological problems ought to be part of the ultimate discourse of the Islamic theology. Alienation, imitation and inferiority in the global frame of Muslims ought to be discussed under the scope of belief and belief’s theory,since the Muslim societies have been left with no alternative on this field of gigantic technological developments. As a consequence they have strayed from their creation-ability and the ability to produce and as such they remained under the shadows of mimicking others. At times this mimic has served for their integration, but mostly it has served as pilot programs of the developed countries and societies.
The Islamic theology should also take under account to discuss the ethical crisis, the social vacillations and religious desecration. The more man seems to be materialistically enhanced, the more he can sense his spiritual crisis. Belief and the theory of belief should provide man an existential and qualitative assurance.
The challenging matters of ethics and bio-ethics have been fundamental issues of the modern theology. The bio-ethical questions which generate problems in the beginning of man’s life, matters on abortion, genetic engineering, the genetically modified foods, cloning, euthanasia, organic transplantation and social responsible activities are all challenges of the contemporary man, and of religion and theological theory as well.
The Islamic contemporary theology ought to undertake these issues if it wishes to motion towards the realistic developments of man, otherwise it shall reflect isolated in the minimal grouping frame prone to the get-oist conscience.
2.The ultimate ortopractical place (ibadet) in the contemporary society
The ultimate devotion for the Creator (ibadet) and the submission of freedom in the hands of the Highest (abd) the Qur’an has accorded from the identical root of the Arabic language a-b-d . The word “ibadat” from the lingual domain refers to devotion, modesty, respect, worship, slavery. Whereas in the Islamic religious scope it refers to devotional behavior of the believer in order to attain the pleasure of Allah, the highest degree of modesty and respect for Allah, works and deity through which the maximum closeness of man and Allah can be attained.
In each period of man’s life on earth, he has a need to represent his faith on the Creating Might, which he has named and perceived I various forms. This reality has been apperceived by cultural anthropology not only in the revealed religions but inasmuch as in the more primitive ones. Psychological studies approve that religious feelings and the feelings of devotion, respect and love on the Absolute are predestined and given in birth. Resultantly, religious orthopractice is not merely a sacred demand but also a structural element of the human being. The human character-ology is not satisfied with the stand that the connection among man and God should be concentrated on a number of abstract concepts but also to give focus to concrete practices and movements. Through deity, ibadet, religion motions from its abstract form towards the concrete. In contrast to other religions, Islam does not limit deity to the symbolic gesticulation, howbeit it has manifested the worship throughout all portions of life, in other words it has ibadet-ed the life of man. As a result of such a philosophy of life, as would Muhammed Iqbal also claim, man assures the Creating Might in his heart and thus conscience on the reality of things around him grow more vivid. Apart from the ethical experiences either as good or bad which he contains within, he has been called from the creatures in order to take place, adhere in the creating continuum of the Creator.
Man, according to Iqbal, is conscientious about his self and this conscience of his has several enclosed stages which are in close dependency among each other. From the viewpoint of the divided self, each person is a being which is capable of thinking, believing, experiencing pain, and has a certain aim and can judge the choices before him. Namely, humans are creatures with a certain spiritual and intellectual platforms. The experience of the self is an experience which is in a never ending integration, it changes and motions from one platform onto another. The self, or the ego appear as a union of the intellectual states or of our spiritual comprise. These embodiments cannot possibly exist in separation from one another. Each one either influences or clarifies the other. The intellectual encompassment differs from the physical encompassment. As long as the human’s physical state is dependent on the universe, the intellect does not share the same fate. The essential virtue of man’s self is unification and the unification of his comprises.
The human intellect, in addition, differs from the temporary self on certain matters. In order to reach one designated conclusion, the intellect ought to equally trust all the premises of the logical analogies. Namely, until both premises do not emerge from the identical intellect, the conclusion is not right. As a consequence, bliss, taste, woe and feelings are of one intellect or conscience, and under no circumstance of another intellect, and as such they conclude as various drives found within the same self. Precisely to this, no one can decide on behalf of another. No one can undergo the experience of another self. Iqbal, on defining the essence of the self has referred to William James’s point of view. W. James values the conscience’s state as the “river of thought”. In the flow of this river there exist links which join the flowing of the intellect’s actions and thus form a chain. At this particular stage the self becomes affection of the individualism and presents a portion of the system of our view point. The never ending steps and activities of the self consist the inner experience, whereas then the inner experience engages the self in the daily involved activities. When one recognizes a certain substance, when that person expresses his thought towards a certain matter or when he uses his will, he is fronting his self. The self for Iqbal, is an orienting energy which has taken shape and is systemized by the inner experience (Iqba; 1956a: 135-136) . The Qur’an in regards to the incentive duties and shape of the self, as Iqbal would say, has used the following words to portray : “And they ask you, [O Muhammad], about the soul. Say, “The soul is of the affair of my Lord. And mankind have not been given of knowledge except a little.”
Iqbal, when commenting the above verses uses the terms “halk” (creation) and “emr” (duty, direction). “Halk”, as Iqbal would say, means creation, occurrence; whereas “emr”, direction, orientation.
The Qur’an, both for the creation and orientation says that they belong to God.
By relying on the 85th verse of the Al-Isra Surah, Iqbal would say that the genuine essence of the soul is the virtue of incentive and of orientation. This virtue makes it inevitable for the soul to be a modest and simple creature (not compound) and with its own uniqueness (Iqbal 1956b:136) . Whereas in the comment of the Surah Al-Isra verse 84 , the author comprehends the word ya’melu(takes action, behaves) as an essential virtue of our creation, and thus concludes that the truthful person within man, is not “something” but rather “an action” (act). It is this which is an action in continuum. An action, influenced and influencing, has a will and also a particular aim. As a result, you ought to judge my self by the decisions which I take, the conscience actions and upon my aims, says Iqbal (1956c:137) .
The faithful one, according to Iqbal’s dynamic stand point, is to the outmost extent remarkably determined even in the matters of this world. Iqbal, shows how the lethargic behavior leads society hither destruction and astray from the centric matters of this world by conveying deity as an aim, satirizes it in the below poem of his known as the “The Prayer of the Slaves”:
“The Turkish Knight said to me at prayer’s end.
“Why do your Imams prostrate for long and bend”
That simple manly knight and Muslim free,
Knew not at all what such prayer be.
Free men have thousands of pursuits in life,
Nations progress through great zeal and strife.
In slave’s body beat for deeds is nil,
Always his days and nights are at stand still. ”
It is very apprehensible that in Iqbal’s mindset there is an unparalleled dynamics. Aside from the importance of thought, Iqbal gives high remark to deed making, since he believes that the Qur’an gives priority and greater importance to actions rather than theory. Such a constellation of Iqbal’s thought, has been influenced by several historical and sociological factors. Actions were the mere tool which enabled Iqbal to awaken and recover the mass population of his living milieu. Before speaking of other matters, Iqbal recognized a need to speak to the man who had lost his self in order to be able to regain it. Almost in all of his writings, Iqbal, by using a very influential tool speaks of strengthening the self and the regain of confidence among the Muslims.
Exactly this way, Muhammad Iqbal, through the dynamization of the human self in the world’s horizontal work establishes religious orto-practice as a basic element on the awakening , developments or changes of humans. He, as a number of other philosophers on belonging to other religions, is conscience that merely the soul, in other words, the calmed, smoothened soul can generate positive energy.
Deity (ibade) in the life of man does not bring forth coincidencial and transient occasions, but it rather an elementary and complete matter of man’s life. More concretely, the Qur’an in a number of occasions speaks of the deity of the entire existence in various shapes and yet in one word represents the deity as a preeminent destination and portion element of man’s life on this world. The being encompassment reflects the deity to the Creating Might through submission, prostration, prayers and ibadat. Man, oppose all other creatures, worships Allah with conscience and free will and through this dimension attains the stage of being integrated to receive sacred abundances created by God and to be praised in the platform of most perfect creation. Many times it has occurred that man, in the course of various arduous times, could motion away from this religious orto-practice and to deviate. By deviation from the essence of the being, in the ideological dimension, that of practical and ethical as well, man confronts with degradation of the humane and the essential character of his human being. We are undergoing a similar situation with the current contemporary situation. Upon which the alienated and imitated man from deity of God, is being directed in other worships which do not have the sacred and the revelation for its essence.
Through ibadat man embraces the ontological ascendancy of God upon his individualism and thus man engages in an ethical immersing with Him. He experiences his ultimate seated position in existence, the might and limits of his strength.
Furthermore, deity is considered an intellectual and conscience obligation. The individuals in possession of a prudent conscience and complete reason sonorously comprehend the weight of truth of prostration before God and thus submission does not impose any problems to them. The ibadates in the Islamic religion are a relation with the sacred and an expression of the prudent religiousness, henceforth within the personation of the individual it creates a thorough psychological dimension enriched with essential enthusiasm, spiritual composure and absolute motivation for life. Deity brings meaning to life, death and the beyond physical states, in other words life after death. Is there a better for the humane of this created creature in the most perfect form?
3 The emotional and enthusiasm deity in the experience of religion
The tremendous technological development both of the everyday material improvements, from one end have enabled a life easier manageable within the worldly limis, yet they have managed to astray man from himself. Before the enlarged equipments man begins to diminish his value. Consequently, a person’s entire life philosophy is rather concentrated in receiving right teachings on physically appropriately directing these equipments for the control of the world. The values, which once upon a time life could not be pictured which in addition serve as ornaments to the soul and ethics of man, such as: religion, poetry, ethics, music have been abandoned in the shadow of activities and few are the voiced ones which raise whisper about them. This particular practice has transformed societies into places urged for life, they have lost their humane character and the inter human care and love. In this stage man ought to learn to decipher his inner topography and by gaining strength from within to regain confidence and to become the leader of his own self.
HazratiMevlana , conveys to man the path towards his origin and through this elaboration brings him forth the love for God. Through the ultimate love he reveals the complete, and for the person not to be lost in the portion. Mevlana, being a sophisticated master provides the unification establishment of the segregated portions, and communicates the separated “self”s . In his work, by a fascinating elaboration, Mevlana represents the unification spheres of people and through the absolute practice enables for them not to engross in the differences and weaknesses of one another. Such a viewpoint prepares for reveal the sphere of mutual understanding in the society of the humankind.
If we motion through the pages of Mawlana’s work we could notice how each page represents an art and discipline of itself, and yet what drives all parts united is the healthy philosophic-theology and systematic fond. Mawlana[4] himself in Masnawi says the following:
“My secrets are not alien from my plaintie notes,
Yet they are not manifest to the sensual eye and ear”.
By this he means that within these verses there is a hidden artistic and mental fond which in the above lines is represented with the symbol of the eye and the ear. Yet the comprehending of the veiled calling can only be enabled by a healthy eyesight and hearing.
In Mawlana’s expressions there is an enriched platform of scholars who have been represented in various roles but they remained in the shadowing of their philosophical systems. Mawlana mentions Pythagoras, Plato, Gale nine, Farid al-Din Attar, Razi and many others which he considered highly significant personalities of the west. In addition, the number of poets, writers and scholars whose opinions Mawlana has conveyed are also highly immense. In summary, Mawlana presents himself as the portion within the entire philosophical artistic theology of the times when he lived and even prior to him. He would comment as the following
Alike the compass, one foot we have engrossed in religion,
Whilst the other foot travels seventy two of the rest of beliefs and thoughts
Apart from this, one ought not to forget that Mawlana’s crucial inspiration arose from the Revelation. SulltanVeled, Mawlana’s son and other similar mystics to him have said: “The poetry from God’s followers is nothing but an elucidation of the secrets of the Revelation”. They dissolve their ego and beset with God”. The Revelation in Mawlana’s poetry has always maintained its two-dimensional spheres. He has never abstracted a portion of the being from the understanding of the Revelation. In his work, Fihi Ma Fih regarding the Revelation he commented: “The Koran is a double-sided brocade. Some enjoy one side, and some the other. Both are true, since God desires that everyone should gain benefit from it. In the same way, a woman has a husband and a child. Each enjoys her in a different way. The child’s pleasure is in her breast and her milk. The husband’s pleasure is in the intercourse with her. Some people are infants of the Way- they take pleasure in the literal meaning of the Koran, and drink that milk. But those who have reached years of full discretion have another enjoyment and a different understanding of the inner meanings of the Koran” [296].
The presented symbols in Mawlana’s work represent almost all the intellectual and religious traditions of his and prior his time. Thus in his work Mawlana, though an artistic engagement highlights that the process of thought is not clustering knowledge from various angles of the world and its demonstration on paper, with a remark that the bee cannot possibly deliver honey without initially airing gardens with various flowers. Alike the bee which transforms the assembled nectar from different flowers into honey, the thinker does alike with his thoughts, claims Mawlana.
The fields traveled by Mawlana are certainly great in number, but also the numbers of various flowers within the gardens are versatile. Mevlana, alike the bee compiles nectar from the colorful flowers and presents to man the remedying and tranquilizing honey of the teo-centric humanism.
The one who pursues himself shall reveal himself and by excavating within his cognizance and apprehensive conscience shall righteously educate his self and thus shall gain a sublime platform of bliss. Man shall receive the honeyed platform of the taste of faith and submission to the Highest. He shall begin to completely understand humans, matters and shall be acquainted with their metaphysical interpretation. Briefly put, he shall be put forth the wisdom Reality of existence.
I wish to conclude this brief essay with several celestrial words by MawlanaJelal al-Din Rumi, words which have never lost their presence in the actuality:
”Be like the sun for grace and mercy.
Be like the night to cover others’ faults.
Be like running water for generosity.
Be like death for rage and anger. Be like the Earth for modesty.
Appear as you are. Be as you appear.”
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