The Idea Which Transcended Rumi Beyond Physical and Linguistic Boundaries

‘Out beyond ideas of wrongdoing and rightdoing, there is a field. I’ll meet you there. When the soul lies down in that grass, the world is too full to talk about. Ideas, language, even the phrase each other doesn’t make any sense.’

‘I won’t try to talk about Shams. Language cannot touch that presence.’

Jalal ad-Din Mohammad Rumi

Rumi uses beautiful words to express an understanding of Allah’s beauty that goes beyond any description that can be devised to describe it. He is a master who has grasped his own nothingness, lived it, and imbued it with man’s heart. Rumi’s most valuable quality is his ability to influence both illiterate and educated people in the same way. Sufism has a magical dimension to it, and it reveals religion’s true nature. Sufism, also known as Islamic mysticism, is mystical in the classic sense, meaning an introduction into the secrets of the faith’s internal dynamics. Despite the fact that Rumi’s writings are literary works written in Persian by a Muslim jurist and mystic, they have transcended borders of language, religion, and culture to reach people from all walks of life.

Rumi’s mystical philosophy holds that language perception is rooted in the meaning that originates from the Lord. Rumi’s language is entirely structural and content oriented in Mathnawi. The world, he claims, is always evolving and meeting new issues and challenges. The core of linguistic truth in Rumi’s mystical encounters with language is not word, but sound, and sound is the primary source of words. Rumi’s mystical views are based on a variety of elements, one of which is love, which he regards as the foundation of human growth and dignity at all levels of his poetry, while also introducing God as the primary expression and center of love. God’s love pervades all of Mathnawi’s poetry. All poetry in Mathnawi is filled with God’s love. The goal of this study is to find some connections between Rumi’s perspective on language and the concept of love, which he regards as a means of imparting truth as well as advice for identifying Divine notions.

There is a body of work that has examined presence, and Shakespeare, like Rumi, has stressed the incapacity of language to describe the actuality of love in a variety of situations. The final goal of this research is to give an evaluation of prevalent themes in Shakespeare’s work through the eyes of an eastern, Persian-speaking reader who is more familiar with Rumi’s writings. Some links can be drawn from the earlier study of the famous mystical poet Moulana Rumi and Shah Abdul Latif Bhittai’s vision of love and their philosophy of love. Rumi’s poetry has an overpowering religious and scholarly manifestation in this setting. Rumi, like Shah Latif, bases his philosophy mainly on the Holy Quran, but he also incorporates Shariah, such as the Hanfi and Shafi schools of thought. The story/parable of the Grammarian and the Boatman from Rumi’s Mathnavi. It looked into and evaluated how the mahv theme is presented through a physical experience, as well as the symbols used by Rumi and Sufis to communicate their teachings. Parallels have also been established between Quranic texts, prophetic teachings, and the teachings of previous Sufi gurus.

Additional research is needed to fully comprehend the essential principles of Rumi’s philosophy. There are studies that assess Rumi’s philosophy from numerous aspects, but only a few works in literature reveal this. Rumi’s poetry are frequently fileted for ‘important life-lessons’ that are removed from their original Sufi context, making him one of the world’s most widely translated poets. Rumi’s thought that transcends linguistic and physical limits, his comprehension of divine love, and his viewpoint on language, as well as offering light on future academic research, have never been addressed before.

A large number of Rumi’s sayings regarding language may be found throughout his writings. In this context, language in the current linguistic meaning refers to the English term language. When Rumi addresses language in a linguistic sense, he frequently uses the Persian sokhan, which may be translated as ‘speech’ or ‘word’ in English. In contemporary linguistics, sokhan in Rumi’s use generally relates to language in general instead of ‘speech’ or ‘word’ in the usual sense. Rumi’s utterances regarding sokhan might be said to span all aspects of current linguistics. Rumi’s perspective on language’s relationship to reality and awareness is articulated in his own words in his sokhan’ sayings. Rumi is a poet with mystical insight into Reality, not a philosopher of methodical thought. As a result, his perspective on language may be influenced by his artistic insight and mystical intuition rather than rational analysis and reasoning. Additionally, his thoughts on language are presented and proposed to us throughout his works in fragments. As a result, we must organize and place his words in language in order to grasp his genuine objective included in his remarks on language.

Rumi’s writings are centered on ‘the roots of the roots of the roots of the religion,’ and their primary concept is love, the tawid fire that consumes the deceptive existence of created things and leads to a meʿrāj to the divine presence. By religion, he refers to the Islamic tradition rather than religion in general; he is implying that his works get to the core and spirit of the Quranic message without becoming bogged down in theological formality or legal nitpicking. Whether they are conscious of it or not, all things are manifestations of God. The believer shows faith and positive witness in the presence of God; the unbeliever proves God by his denial of Divine revelation, which gives the antithesis against which faith may be measured. God expresses himself in his lovely and beneficial traits, and so offers the means to recognize good and beauty, via the opposites of good, ugliness, and evil. All beings are good to God, as Rumi argues, as God is good and beautiful, so it is rational folly to believe that he would do his polar opposite. What seems to humanity to be ugly or evil is simply so in regard to man, that is, evil offers a means for man to experience truth and beauty but it has no genuine reality as bad in reference to God.

According to Quranic references, in Islamic religion, God created the cosmos with his word‘Be!’ As a result, language is stated to have been before the creation of the cosmos, and this pre-existing language is respected as one of the divine attributes. In this perspective, language is one of the eternal beings, as well as the origin of all beings’ existence. The eternal language, being one of God’s attributes, the Absolute Good, is good in and of itself. Language as one of the God attributes has an ontological relationship to all the words employed in this experimental universe. Thus, language in our daily interactions is implicitly linked to divine language. If a word or phrase is spoken in our daily life while keeping a connection with divine language, it will have the same timeless and universal value as divine language. Thousands of people will recite and chant it. Rumi developed an entire language theory centered on the reed flute/ney. A longing for the reed bed lies behind everything we say and each note of the reed flute. Language and music are only conceivable because we are empty, hollow, and split off from the source. Every language has a yearning for home.

Language is created by the human soul to explain its experiences. Language, on the other hand, is incapable of describing them as they are. Language’s ability to express reality is constantly restricted. It constantly describes and communicates its subject in a poor way. Therefore, language does not represent the real essence of objects even though they are to the human soul. Language, in this perspective, is a limitation for the human soul to perceive the actual nature of objects as they are. Speech has been compared to ships on the sea of meaning. This means that, in Rumi’s perspective, language never touches what is under the surface of the sea of meaning. Thus, this universe of mental images (alam al-khayal) is the birthplace of language, whose presence ranks higher than the existence of sense things. This is a vast realm of mental images. Moreover, there is another huge realm, the Creator’s world.

In linguistic cosmology Language, which is formed of represented objects, is regarded as a tangible manifestation of mental pictures that exist in the universe of mental images. The cosmos is split into three realms: language, mental images, and God, in Rumi’s cosmology. Language is a part of the experienced realm, whereas mental images are beyond human awareness. In addition, the realm of reality and the world of the Creator, remain exceeding the realm of mental images. Language is incapable of comprehending both the world of mental pictures and the world of the Creator. The realm of mental images is tremendously essential in this cosmology. The world of mental images is an ontological and transcendental component that exists as an intermediate cosmos between God’s and language’s realms.

The mental representations that arise in this transitional world generate words and sentences, i.e. language. Therefore, in the universe of the doctrine of unity of being, the world of mental images could be differentiated to the realm of primal images (alam al-mithal). Mental images are creative reasons for words, but they are far beyond the capability of words, just as primordial images are creative causes of creatures in the sense world but are not precisely the same as sensible beings. Rumi restricts the relationship between language to inspire humanity to search for truth based on such understanding of the limitations of language. Language is not reality in and of itself, but it serves as a guide to getting there. Thus, once reality is realized, language loses its utility and significance. Rumi believes that the significance of words is limited and transient. He is, nevertheless, conscious of the significance of words in connection to action.

According to Rumi, speech, or language, is the foundation of all objects, and speech is formed of action. The almighty word “Be!” is responsible for the universe’ creation, according to the Qur’an. In this respect, language is undeniably the foundation of everything. ‘Be’ is not merely a word, but also a creative deed. As a result, in this scenario, language is seen as action. To put it another way, language with speech is the same as action. This implies that language is activity in and of itself. Before the act of speaking, language is quiet, implying that it is in its potential state. As a result, language in its prospective state is neither action nor recognition. It remains the unsaid language amid the sea of meaning. If speech is to be fruitful, it must be combined with expressive action.

Rumi’s ontology emphasizes mystical, concentrating on the Unity of Being. The Unity of Being and the Unity of Manifestation form the foundation of this philosophy; that is, the world is created with a manifestation of God; ‘the world is God in the mirror,’ and the essence of this manifestation is love, which is the basis of the world. As a result, everything is Unity in Rumi’s ontology, which is founded on the notion of Unity. Rumi always utilizes such theoretical discussions to real-life situations. He asks his readers why they are so ignorant as to complain about the existence of evil in this case. Any basic understanding of Unity should have made it clear that the aspects, pictures, representations, and shadows that make up the realm of appearances have no inherent goodness, because only God is truly good. The oneness behind, ‘La Illaha il Allah’; ‘there is no reality except God; there is only God’, is the one material within which the other subheadings float at varying levels. If one were to identify an ‘essential’ Rumi, it would be zikr , or awareness that everything is God

Rumi believes that man can only attain God by love and annihilate his existence in the attributes of God. When it was required, the thinker who benefitted from the Qur’an and, if necessary, philosophy and other disciplines of devolution expressed his specific views with his own point of view without damaging or injuring man’s integrity. He concerns people’s soul, mind, heart, and spirit. Rumi highlights that the relationship between God and man, God created everything and that the presence of Him benefits all beings in the cosmos and the earth. The one who is created as a superior being will reach to God as much as he or she strives to comprehend him, so that he or she might get closer to him and learn about him. Consequently, there are key questions and notions that are still not discussed in the literature. The idea of Rumi’s divine love through the lens of perceiving Allah in the world. To fully realize what he is attempting to express, we must first understand what he means by love. It is عٓ سٓ قٓ۠ (ayn, sin, kaf) Allah’s love. Rumi, on the other hand, has explored the importance of love in language. Everything starts with seeing. Since it is not possible to see Allah, what should we see? Love is the secret to the dynamics, movement and strength of Rumi’s ontology. Rumi’s ideas are influenced by love. He believes that man can only attain God by love and annihilate his existence in the attributes of God.

In conclusion, Rumi is attempting to define God through the lens of love. It additionally implies that humans will not be able to discover the truth unless they seek real love. He is continually pushing others to fall in love, and it is precisely in this sense that he conveys the pleasure of truth. Without being in love, it is impossible to comprehend the presence of the beloved. Love, he believes, is the best way to contact God. However, he still gives reasonable proofs since he believes that some people would be unable to locate God in this manner. Despite this, the most essential indication for God’s existence for Rumi is falling in love with God. Anyone who rests in love with God does not really require any further blood.Though it is debatable whether this is true or not, it is regarded as the most important proof in a suicide case. By advancing from the human road, this proof is aimed to show the existence of God as a believer. This explanation, also known as religious experience, differs from other proof in that it is a truth that a person would be a believer from the start and that life is still. Love, which functions as a significant means of reaching God in the system, views itself as the reason for the creation of all beings and asserts that man must utilize knowledge to approach God. It is both a means of loving and a method of approaching God, according to him. However, he accepts truly from attaining truth and love. Jalal ad-Din Mohammad Rumi, is a philosopher who finds a place for himself despite the inadequacies of language’s existence and has transcended beyond physical and linguistic boundaries even after years.

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