Why is love a key component in determining why pain is part of life?
‘’Love makes bitter things sweet. Love turns copper to gold. With love dregs settle into clarity. With love suffering ceases. Love brings the dead back to life. Love transforms the King into a slave. Love is the consummation of Gnosis. How could a fool sit “
A love that is a symbol of God’s Great Beauty and may thus impart divine beauty to the mind,” as indicated in Mevlana’s work. In reality, any relationship worthy of the term “love” inevitably includes a component of worship. There are two parts to it. The one who is loved is loved for himself and, more significantly, for the God with whom man was created. 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. Love belongs to the human heart and soul, and the game emphasizes how weak verbal agreements are and how far the language’s definitions differ from the heart’s and soul’s definitions. As a result, the true place for love is the heart, not a weak region like the tongue.
When a guru encourages us to lean on pain or suffering, they mean it. In pain or suffering, there is a lesson waiting for us, but most of us neglect pain and thus miss the lesson. Love is the transformational power that impacts every component of Mevlana’s world, and that is what makes it so appealing and timeless: there is an inherent unity in our cosmos, and love is the key to making it about. This is why we require the ability to love, as well as the desire to be loved. Male or female, temporary love for property, position, power, or inheritance is ultimately illusory.
This separation pain reveals itself at birth as a baby’s cry when he or she enters the divine amphitheater. Despite the fact that everyone hears, just a few understand. The soul’s primary intention from this point forward is to re-experience something from that fundamental sense of happiness. However, our desire draws us away from the realm of permanence and into the world of impermanence. As the reed indicates, there are various forms and symptoms of this poisoned love:
Listen to the reed (flute), how it is complaining!
It is telling about separations (saying),
“Ever since I was severed from the reed field, men and
women have lamented in (the presence of) my shrill cries.
(But) I want a heart (which is) torn, torn from separation,
so that I may explain the pain of yearning.”
Anyone who has remained far from his roots,
seeks a return (to the) time of his union.”
Love is not a common occurrence in people’s lives. It resides within humans and is responsible for their lives and even death. In Rumi’s poetry, love is inextricably tied with suffering; it is necessary to accept pain in order to reach the beloved. This enormous crusade to find the beloved necessitates the lover passing through the three challenging stages of Sharī’at and Tarīqat in order to achieve Haqīqat (reality). Because only a few people can withstand the hardships of such a love, it elevates the lover to a hero in this spiritual epic. Even Prophet Mohammed may have difficulty bearing this pain. One of Rumi’s main notions in Mathnawi is that of dying for love and thus gaining life again through it. Love unites the lover and the beloved into one. After they burn up in their love they (which in divine love refers to the Creator and the creature) become a one being; in other words, the lover is transmuted into love and his beloved. Such a physical, bodily death is, in mystical terms, connecting to the eternal beloved, essentially in contrast with worldly love.
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.
Work Cited/References
Annemarie Schimmel, Triumphal Sun. A Study of the Works of Jalaloddin Rumi, SUNY Press, 1993, and Deciphering the signs of God. A Phenomenological approach to Islam.
Chittick, William. The Sufi Doctrine of Rumi. Bloomington, Indiana: World Wisdom
Jalāl-al-Din Rumi, Fihe mā fih, ed. Badiʿ-al-Zamān Foruzānfar, Tehran, 1951
The Mathnawi of Jalalu’ddin Rumi, Translation Volume 1 Edited and translated by Reynold A. Nicholson. Reprinted in 1977, Cambridge
William C. Chittick, The Sufi Path of Love: The Spiritual Teachings of Rumi, Albany, N.Y., 1983.
