THE PHILOSOPHICAL-RELIGIOUS ETHICS OF MAWLANA JALALU’D-DIN RUMI

FETAHU, Ramazan (2022) THE PHILOSOPHICAL-RELIGIOUS ETHICS OF MAWLANA JALALU’D-DIN RUMI. PHILOSOPHICA International Journal of Social and Human Sciences, 9 (17). pp. 51-60. ISSN 2671-3020

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Abstract

Mawlana Jalalu’d-Din Rumi (1207-1273) belongs to the mystical (Sufi) tradition of classic Islam. In his viewpoint on the world, God, and men one can find: the divine wisdom brought by the prophets, the peak of intellectual illumination brought by ancient greek philosophy, as well as the intuition of the conscience as a kind of mystical glance poured out by divine love. (Kukkonen 2016)This golden trio over which stands the Sufi doctrine of Rumi creates the idea of an ontologic-ethical unification in relation to the being and existence (wahdatu’l-Wujud). Concerning creation, man has two dimensions: the inner (hulk) and the outer (ahlak). The inner essence that is hidden inside the subjective intimacy of being, in Islamic theosophy is known as “human being as it is to God” (Ghazali, Ihyau Ulumi`d-Din 1974, 25), whereas its opening towards the world is “human being as a being in the world” (ahlak), or the primordial fidelity in the world of contingency. In respect to this, in Islamic thought ethics is “a born inclination” where the ontological essence aims to realize in perfection the Self within the ethical-social existence. (Safa n.d., 234) This is what Mawlana alludes to when he says: “appear as you are or be as you appear”. This does not imply determination, nor absolute freedom as propagated by mutezili rationalists. Man possesses ethical freedom, but not an ontological one. Ethical freedom is built on that ontological of God, and it is this exact act of ontological freedom of God that implies teleological predestination (kada) of the human being, without breaking the absolute sovereignty of God, as well as the freedom of human will. This is the meeting point of God and man. For Mawlana, the ethical philosophy is the way to freedom, whereas true Freedom is only when the truth resides in the human soul (haqiqah). Whereas happiness is the ecstatic stance in the land of this truth. Regarding this, he will advise “choose the things that nourish the soul, not those that nourish the body”. (M. J. Rumi 1959, 6) The greatest cultivator and nourisher of the soul is love. If according to Plato happiness is “the Supreme good”, for Mawlana happiness is considered the reach of “Sublime Love”, which is why the way of Mawlana is known as “The way of Love”.

Item Type:	Article
Uncontrolled Keywords:	God, World, man, Sufism, philosophy, ethics, love, happiness, and the World in the Rumi thought
Subjects:	H Social Sciences > H Social Sciences (General)
Divisions:	Faculty of Law, Arts and Social Sciences > School of Social Sciences
Depositing User:	Unnamed user with email zshi@unite.edu.mk
Date Deposited:	03 Nov 2022 10:54
Last Modified:	03 Nov 2022 10:54
URI:	http://eprints.unite.edu.mk/id/eprint/1133

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