جستجوی مقالات مرتبط با کلیدواژه "rumi" در نشریات گروه "فلسفه و کلام"

Intellectual education has been one of the most fundamental topics throughout the history of human thought. Great philosophers have tried to provide appropriate guidance for character education with a comprehensive understanding of man and his dimensions. The condition for success in social, political and... rational education is. Cultivating the intellect is a big concept. The current research aims to explain the concept of rational education from the perspective of the two thinkers in question (Maulana and Dewey). In this passage, some interesting points have been expressed in the works of these elders. The research method is qualitative content analysis with emphasis on the conceptual model. To first explain rational education from the point of view of two thinkers, then by citing examples, educational suggestions based on their rationality are presented. The field of research includes Masnavi and Dewey's first-hand sources and all related texts. The findings of the research include: the purpose of rational education and educational principles according to John Dewey: deep learning, reconstruction, practicality of the method, organization of experience. Discipline, thinking, continuity, mutual influence, continuity, social control, freedom. And from Rumi's point of view: Cultivating the intellect, preserving the language and avoiding mocking others, keeping promises, establishing justice, the influence of circumstances on a person, Sa'ah al-Sadr, change of position, bounty, forgiveness, generosity, consultation, learning lessons, loyalty, justice. Also, the results of the method of rational education from Dewey's point of view: identifying the problem, building a hypothesis, creating a hypothesis, testing hypotheses, evaluating. And from Rumi's point of view: hypothesizing, self-calculation, suffering, learning a lesson, following an example, patience, calculation, mutual thinking, affection and love, the effect and effectiveness of experience. The last point is that in order to reach the gates of enlightenment and intellectual education, the stages of cultivation and refinement of existence must be followed correctly and the necessary insight and purity must be provided to acquire knowledge and cultivate intellect.

The seven stages of mysticism are among the most important and thought-provoking topics in mystical cirrhosis. Examining and understanding their meaning and concept, the seeker and the path of the truth helps to follow this path with more awareness. Provide mystics and Sufis. Also, clarifying the concepts of each of these officials according to the views of Attar and Rumi and expressing how these concepts are used in mystical and moral stories are two other goals of this research. Showed that in some cases the views of Attar and Rumi are different. Sufis and mystics each have opposing views on the journey to God and meeting God. What arose at the beginning of the official emergence of Western-influenced Sufism in Iran and its sphere of ritual and linguistic influence until it reached Rumi and Attar, although beautiful in appearance and constantly in conflict with the Shari'a, is an amalgam of philosophical views. Greek and eclectic were other ideas, forming parallel and sometimes contradictory currents, which played a significant role in the continuation of Sufism..

The innovations and innovations of Rumi, the famous Iranian poet and mystic, have made him especially prominent among Iranian poets. The symbolism of cities, in his works, is one of his most beautiful works. In a general division, the symbolic cities mentioned in Rumi's works can be classified into two categories: "City of Light" and "City of Darkness". In Suhrawardi's works, the same procedure can be seen in the form of Suhrawardi's allegories and specific symbols. This research, which is based on the theory of comparative literature, shows that two prominent Iranian thinkers, while benefiting from Iranian and Islamic sources, have created different contexts from the perspective of symbolism.

Jalāl al-Dīn Muḥammad Rūmī refers to self-knowledge as “soul-knowledge.” The question of the nature of the “soul” and the levels and methods of its intuition is among the significant issues that Rumi seeks to address. He considers the Almighty as the “soul of souls” and the deepest layer of human existence, attributing the following characteristics to the human soul: the soul is the mirror of the universe, so that all realms of existence, including matter, the imaginal world, intellect, and divinity, have a counterpart within the human being. Rumi believes that the enrichment of the human soul depends on self-awareness and the soul’s knowledge of hidden truths. He holds that the heart and soul of a person can progress from the mineral level to the supra-rational level and annihilation in Allah (fanāʾ fi Allah), reaching a stage where the reality of realities manifests within them. From Rumi’s perspective, one should not mistake his “self” for his “body” and reside in a foreign abode, as the human heart possesses a vastness that can attain the status of the “universal being.” The levels of human existence from Rumi’s viewpoint include: 1. body; 2. spirit; 3. intellect; 4. the spirit of Revelation; 5. annihilated spirit in Allah. The most significant obstacles to soul-knowledge, according to Rumi, are egotism, excessive attention to the animalistic aspect and the body, sins, and desires. On the other hand, polishing the heart is the most crucial method for attaining self-knowledge. This research, using a descriptive-analytical method, will examine the nature of the human soul (self) and its inner levels, as well as the obstacles and factors of intuitive self-awareness from Rumi’s perspective.

In the explanation of moral foundations and concepts, especially moral vices, the most useful categories are in the expression of definition, cause and treatment methods. What is evident in the expression of greed and greed in the view of these two mystics and poets is the benefit, citation and attention to Quranic concepts and Islamic narrations. It is in this context that both mystics consider greed and greed in human existence as other institutional instincts in his nature and nature, with the difference that Maulavi points to two types of greed, acceptable and reprehensible, but Attar relies on the reprehensibility of this trait. Condemnation of greed and greed and advice Avoiding it by remembering death and remembering God and having contentment is common in the words of both poets. Maulavi's different view on greed is to pay attention to greed and the consequences of it. Maulavi has given a more detailed description of greed and greed than Attar in Masnavi, which of course It is not possible to make small mistakes on the book of calamities, which is smaller than Masnavi.

The Stoics as psychological philosophers and Rumi as a religious psychologist, have paid close attention to enhancing resilience. The present paper is the result of an interdisciplinary study in the field of applied philosophy to describe, explain and compare the thought of the Stoics and Rumi regarding the ways resilience can be enhanced in dealing with the problems of everyday life. The significance of the current research is in providing practical solutions to enhance resilience against distressing events. The assumption is that following these solutions will bring happiness and peace. In the course of the research from the perspective of the Stoics and Rumi, we have identified points of similarity and difference in the of ways resilience can be enhanced. A point of similarity between the two is that both the Stoics and Rumi considered the origin and cause of good and evil to be internal; that is why self-knowledge and ultimately self-actualization are introduced as the most important elements in strengthening resilience in the teachings of these thinkers. On the other hand, the Stoics searched for peace and happiness in philosophy, while Rumi considers happiness in an intuitive connection with God.

The moral theory of Rumi and Khwaja Nasir can be considered as one of the virtue theories in the initial analysis. Maulana introduces moral actions to achieve results that provide happiness in afterlife and sometimes in the form of moral virtues such as honesty and self-sacrifice, etc, he considers the goal to be the truth of human spiritual perfection. For this reason, he can be considered a virtuous person. Khwaja also defines happiness for man as happiness in powers of the soul and considers the perfection of the powers in observing the middle. From his point of view, virtue is in the middle and moderation. He considers virtue to be the cause of happiness. But careful examination of the works of these two scholars of ethics shows; Their final opinion confirms something else. From Khwaja's point of view, human perfection is not limited to following middle, it is a course in longitudinal degrees and a kind of movement of the pronoun in order to achieve actual celibacy and celibacy from matter. this level also has levels, and the last level of the levels of happiness is "true happiness" which is "perdition". In fact, in his mystical books, he went beyond the Aristotelian average and proposed a kind of long-term happiness according to the authorities of individuals. Even though in some verses, Rumi considers the criterion of moral action to be perfection and virtue; But in his final opinion, he says that these are the ones who perform their moral actions, such as self-sacrifice, regardless of their perfection and virtue. Therefore, although in Masnavi of Rumi and moral writings of Khwaja, one can see moral areas such as virtue and ultimatum; But from their point of view, only the last area, which is the "perdition" , is introduced the highest moral

A religious experience is a mental event that the experiencer occasionally and to some extent consciously experiences after encountering one of the spiritual elements, such as the feeling of the presence or involvement of a sacred and immaterial existence or power, the understanding of the ultimate supernatural reality, the feeling of achieving the highest human good, the feeling of elation, the feeling of liberation and salvation or the feeling of the true self, is experienced. Such an experience has an epistemological value and therefore plays a role in defending the rationality of religious action and religious belief, especially the belief in God. Mystical experience is also a kind of feeling of intuitive understanding of the ultimate and fundamental supernatural reality, a feeling of unity and oneness, a feeling of freedom from the limitations of time and place and individual self, and a feeling of elation and peace. Thus, it is undoubtedly a religious experience by nature. Because this experience occurs at different cognitive, educational, and moral levels of the experiencers and in different situations, conditions, and encounters, it has a remarkable diversity and has become the subject of various religious studies. Philosophers and epistemologists of contemporary religion have discussed the types of religious experience and their categories and characteristics. The present essay seeks to investigate the similarity of religious experience in contemporary philosophy of religion and Islamic mysticism based on the perspective of Caroline Franks Davis, the author of the book The Evidential Force of Religious Experience, and Jalaluddin Mohammad Balkhi known as Rumi, Mawlawi, and Mullahye Rumi. He is an Iranian poet and mystic of the 7th lunar century. In the history of Sufism in Iran and in the history of Persian literature, he is considered unique and rare. His unparalleled skill in various narrative and intellectual sciences and familiarity with the Qur'an and traditions (hadiths) and his high position in mysticism and his poetic taste have made him a unique figure in Persian and mystical literature.  It is obvious that religious experience has occurred in traditions and among different people since long ago, but as one of the issues of the philosophy of religion, it does not have a long history. Therefore, we should not expect that Rumi has expressed this issue in an organized way and with well-established and specialized titles and concepts in today's philosophy of religion, but considering the deep mystical and religious knowledge in his works, we can find some similarities between these two views. For example, he considers religion in principle to be opening a window toward the supernatural. This transition from the world of nature and paying attention to the other world, especially God, is possible through religious experience. He did not use the term religious experience, but spoke of the revelation of the heart, which is the same as a religious experience and flows from God to the heart of a mystic and a believer who has removed the obstacles. He finds it difficult to describe these experiences and inspirations accurately, but never considers them unreal and purely subjective. In his book, Davis places religious experiences in six categories: interpretive experiences, quasi-sensory experiences, revelatory experiences, revitalizing experiences, numinous experiences, and mystical experiences. Mawlawi has also paid attention to this difference in experiences in Masnavi (couplet poems) and his other works. For example, regarding interpretive experiences, he has repeatedly said that he sees God's hand in all apparently non-spiritual events. He considers God to be the real cause of all causes in the world. He sees the world as the manifestation of God. Pseudo-sensory experiences, according to Davis, in which a sensory element is involved, such as spiritual dreams, feeling pain or hearing a special voice when receiving a religious experience, seeing angels or prophets, or experiences such as calls, smells, tastes, the feeling of being touched, warmth and coldness and the feeling of flying are a large part of religious experiences. When these quasi-sensory elements are combined with a non-sensory or more complex religious experience, it is a sign that the experience has a special meaning or originates from a spiritual realm. In Rumi's poems, there are also features that Davis mentions for pseudo-sensory experiences, such as hearing the voice and clearly seeing a sacred and otherworldly being that gives advice to the experience. In some cases, Mawlawi describes his religious experiences as "light of light" or "Sun of Sun". He also tells about the incident that happened in his childhood while playing with other children, when he saw green-clad beings who took him to the throne of the sky and showed him the wonders of the spiritual world. Rumi has clearly said about revelatory experiences that they are the type of revelation of hearts, divine inspirations, and mystical observations. Mawlawi has made many references to the revitalizing features of religious experience. Revitalizing experiences are the most common type for ordinary people, many people have gained their faith from such experiences. These experiences strengthen and revive the faith in the experiences. In this type of experience, a person feels that God has guided him and has received special favor and care. One of the positive results of this experience is that hope, emotion and a sense of security emerge in the person who has the experience. The experiences of new hope, strength, peace, security, and happiness that are obtained during a religious activity such as prayer, or are apparently created by a divine force, or are accompanied by a feeling of divine presence, are considered religious. Regarding the characteristics of the numinous experience, Davis mentions some characteristics, one of which is the experience of the pull and awe of the sublime. This attraction has been described in various ways, and intense enthusiasm and devotion to that "other" is one of them, and it often led to the attraction and experience of a clear mystical union with the numinous. We see these themes in Rumi's poems and sayings. One of the most important types of religious experiences is a mystical experience, which is associated with features such as the feeling of understanding an ultimate (fundamental) reality, the feeling of liberation from the limitations of time and space and the individual self, the feeling of "oneness" (unity) and elation or peace. Mawlawi's works, especially his Masnavi, clearly speak of these characteristics. Rumi writes in Arabic in the introduction of the first book of Masnavi: "This is the book of al-Masnawi, and it is a principle, the principle of religion, in the discovery of the secrets of union and certainty." With this sentence, he wants to say that his book contains fundamental facts and tips about reaching God and the innermost aspects of religious matters that he himself experienced and now wants to tell to the audience. In short, the review of Mawlawi's works shows that he has addressed various dimensions of religious experience, including its diversity, and presented valuable points and truths about it masterfully in literary formats, which are equal to today's readings.

The Masnavi has been read as if Rumi believed either in determination or free will, or he hesitated between the two. Here we reveal a new interpretation that how he avoids both of these. His position is out of this game entirely. We have explained that he thinks of the disputation between two sides as an endless one made by God to cover up a great mystery. As far as we could, we tried to explore the entire Masnavi and interpret all relevant verses in a consistent context, rather than decontextualizing and treating some parts in isolation from the overall flow of the text. Our Assumption, unlike other commentators, is that his perspective deeply (not superficially) differs from that of the philosophers and theologians. We have quoted the commentators wherever necessary and then shown why and how they made mistakes in understanding his words and thought that he believed in determinism or free will.

The epistemological study of the propositions of mystical literature such as Rumi and Ibn Arabi’s Sufism as William Chittick understood, has been considered in this paper. "Research" and "imitation" are two cognitive strategies that have left their effect in earlier and later texts and have also been discussed in contemporary epistemology. The field is influenced by these two intellectual and narrative sciences, which have attracted the attention of scholars like William Chittick, and each one has its own appropriate method. This descriptive-analytical report shows that Chittick, in a paradoxical way, justifies the imitation in all the cognitions he acquires and the most rational stream of imitation, which is obedience to God. He tries to use the Islamic literary and mystical heritage to revive the intellectual tradition, and as a critique of modern epistemology, he points to the lack of cognition and existence, from Rumi’s view which is trapped in imitation and in the teachings of Ibn Arabi also make imitation an inevitable issue in the process of cognition and considering only God and open the way for creative thinking and reasoning. Although Chittick's opinions can be criticized in this regard as well as in the criticism of modernity, and some of them have been discussed in this article.

Attention to the types and levels of intellect as different tools of cognition in philosophy and mysticism has been proposed for centuries. In the meantime, Rumi has emphasized the position and importance of intellect and the distinction of its types. Carefully in Masnavi it can be seen that the partial and general intellect bears a striking resemblance to the primary and secondary reflection proposed by the French philosopher Gabriel Marcel. The present study has been done in a descriptive-comparative manner and the And the results show that Rumi and Marcel, through two different perspectives, the first mystical and the second philosophical, have realized that transcendental truths can be obtained through experience and intuition, and these issues are not solvable issues; They have to be confronted and they are ultimately astonishing. There are also two types of divisions for knowledge, moral effects and results, which of course Marcel's goal is the same moral and spiritual functions, but for Rumi the goal is to reach and join the truth, and moral action in the path of knowledge to the transcendent is a means to achieve this truth. Is. In these divisions, Rumi and Marcel criticize philosophers for their use of material means to understand the transcendental; However, regarding the transcendental affairs, Rumi believes that in the path of the path, one should resort to an old man to reach knowledge; But such a problem is not found in the thought of Marcel, the philosopher.

In this study, the differences and similarities between Rumi and Schopenhauer’s views on will have been investigated with a descriptive-interpretive method. Schopenhauer is a philosopher who explicitly accepted fundamentality of will and recognized it as the fundamental human force and the basis of his efforts and activities, including thinking. In his philosophical system, he has used terms such as “the world as representation of will” and “the will to power”, which are considered to be the indicators of his philosophical system. Rumi also defended the human will by stating religious, intellectual, sensory and intuitive evidence and introduced him as a free-willed being. He even deems the endeavor to thank God for His blessings as will. According to him, the lover voluntarily and freely annihilates his will in the will of the beloved. Examining these two accounts of the will can reveal their commonalities and differences, which removes the ambiguities related to this issue and provides the ground for the audience to become more familiar with it

The current research adopted an analytic approach to probe into Rumi’s thoughts on gender from an anthropological viewpoint while underlining Fiona Bowie. Research findings show that Rumi has noticed gender through a religious and mystical anthropology and adopted a more comprehensive view toward it due to his Islamic and mystical underpinnings. Fiona Bowie believes that woman, due to her motherhood and reproduction characteristics, is the symbol of the nature and of the earth. Rumi, however, believes that woman is the symbol of human soul. Also Bowie believes that man is the symbol of culture due to attributes such as persistence and firmness while Rumi holds that the man is the symbol of human reason which has both positive and negative sides, i.e. it is either transcendental or directed toward ignorance. It was also found that both Rumi and Bowie hold a divine view toward gender.

The present study is an interdisciplinary study for applying philosophy through its collaboration with psychology and literature. In this article, hope is examined according to the two Rumi and Marcel. The purpose of this study is to provide a basis for the work of philosophical counselors and psychotherapists. For this reason, the views of Richard Snyder, the theorist and founder of hope therapy in contemporary psychology, are also introduced in the present study to bring Rumi and Marcelchr('39')s views on hope closer to the topics of hope therapy, and the similarities are derived to be used by philosophical advisors. According to the findings of this research, the hope that Rumi speaks of is a clear and guiding hope that, if used properly, can become a positive moral trait in human beings; The hope that arises from manchr('39')s need for God and will always be the way to manchr('39')s spiritual progress. Marcel also considers hope as a tool for faith and closeness to the higher being, which causes a person to be spiritually ready to serve other human beings. This spiritual preparation frees man from the snare of the shattered world of which Marcel speaks. By comparing Snyderchr('39')s theory of hope and Rumichr('39')s view of hope, we find similarities between the views of these two philosophers in the components of hope. The examination of Snyderchr('39')s theory of hope and Marcelchr('39')s view of hope also reveals the intellectual similarity of the two thinkers on the vital role of hope in life.

The present study is concerned with the essence of the concept of renewal of archetypes and its effect on the clarification of the creation theory and its relation with God the Almighty from the viewpoint of Ash'arites and Rumi. It is a systematic attempt to provide an answer to the key question of whether there are any differences between these two viewpoints with regard to the issue of renewal of archetypes. Assuming that there are differences, what are the major differences? It is hypothesized that there are differences between the viewpoints of Ash'arites and Rumi. Due to their religious and specific beliefs, although Ash'arites generalize God’s will and power to all the creatures, they consider it illegitimate to apply the renewal of   etypes to objects and types of primary substance. They maintain this principle applicable only to outward appearances. However, Rumi takes a mystical view on this issue. He believes that the renewal of archetypes includes both outward appearances and primary substances. The present study has adopted a library descriptive-analytic research method.

Throughout the history of human thought, the question of innate inclinations (fiṭrat) has given rise to many debates. Regarding its significance, it needs to be said that the question is the cornerstone and substance of moral psychology, such that if we eliminate it from discussions about moral psychology, the whole building of the knowledge will collapse. Hence knowledge about innate inclinations is the mother of knowledge about human questions. There are two theories on whether or not human beings have innate inclinations. According to the first, there is no such thing as an innate inclination in human beings, human nature at birth being like an empty and shapeless container taking the shape of whatever society pours into it. According to the second theory, human nature is not like an empty container, but, rather, there are needs and inclinations in human beings on the basis of which they live and these needs and inclinations are realized if put in favorable conditions. In this article, we study viewpoints on innate inclinations of famous mystic Rumi and contemporary thinker Morteza Motahhari, both belonging to the area of philosophical and mystic thought in Islam. The article’s main point is that the idea of the innate in the thoughts of both of the great men was inspired by the religion of Islam, and that they believed in a divine origin for the innate, as well as in the fact that human existence is a battle field for the innate against carnal and sensual forces. Hence human beings always struggle with their material dependencies, longing for return to their divine origins, and they will calm down only when set free from the snare of their whims and material dependencies and when they return to their divine innate inclinations. In spite of the commonalities in their premises (Islamic teachings), each of these two thinkers has adopted different methods. Rumi has benefited from visionary and intuitive methods as well as from exegesis, and Motahhari has benefited from philosophical and argumentative methods. Interestingly, however, they have drawn same conclusions. Motahhari’s theory is more meticulous than Rumi’s and has analytic categorizations, which is typical of philosophical method. Both of them had detailed meditations on innate inclinations, and the comparison between them is worthwhile because it shows what use these thoughts have and that their main points and origins are Islamic teachings.  This article has discussed, first, the significance of moral psychology, especially in the modern world, and then the significance and status of innate inclinations in human existence. The term fiṭrat was differentiated from instinct and other natural affairs and its distinctive features were presented, citing the verse 30 of Chapter al-Rum in the Qur’an. The conclusion from the examination and analysis of Rumi’s Masnavi is that by invoking Koranic verses he describes human beings as having two divine and corporeal aspects. Citing the verse of Covenant, he says that human beings have their origins in their divine innate inclinations, and depicts an eternal relation with God which is metaphorically described in the poems of his Masnavi as a reed bed, associating the separation from the world of fiṭrat with lack, despair, and confusion in this earthly world. In his In It There is What Is In It (Fi hi Ma Fi h), Rumi regards individuals as enjoying varying degrees of knowledge about God, and prophets and those who are close to God as people who can draw aside the material veil and through their hearts become connected to God and aware of his being. In every tale of Masnavi human beings’ clean, and ugly and hideous faces are depicted and all human beings struggle between the opposites, and as long as they have not returned to their clean and original innate inclinations they do not feel excellence and triumph. Here, there is a serious distinction between Rumi and other mystics: the latter basically consider the human soul as deplorable and human beings as debased, spoiled, and aggressive. They did not see in humans anything but brutality and atrocity, which is why they tried to suppress inclinations and carnalities, whereas Rumi believed in the high status of human beings and the spiritual aspect of their existence and their connection with the divine world, and sought to show how this part of human beings can overcome their material aspects. In Motahhari, fiṭrat is used with two specific and general meanings. He thinks that all innate affairs in the general meaning have their origins in divine innate inclinations. Ultimately, he introduces only one authentic fiṭrat which is absolute perfection. Since human beings are always seeking perfection and any perfection comes with a flaw, the only perfection towards which human innate inclinations can be directed is the perfection above which there is not any perfection. Because in this small material world that perfection cannot be achieved, human beings keep feeling disenchantment and restlessness. Motahhari thinks of human perfection-seeking innate inclination as having varying degrees, and that there are factors affecting its realization, the most important of which are prophets. Prophets can save not only human beings who are distanced from their fiṭrat but also those who are suffering from the metamorphosis of their fiṭrat, which was what motivated Moses to go to Pharaoh: innate inclinations are not destroyed, therefore, there is room for the hope that human beings will return to their fiṭrat. Motahhari considers human beings as involved with two existential aspects, heavenly and earthly, and believes that they will triumph only when they rein in their soul and make it subject to their true self. Citing Koranic verses, both Rumi and Motahhari as Islamic thinkers regard human existence as two-sided: innate affairs have their origins in the spiritual aspect and instinctive tendencies in the corporeal aspect. Invoking the verse of Covenant they both see the knowledge about God as innate and dating back from before creation of human beings. Furthermore, human beings’ distance from their origin and their imprisonment in the small material world has caused human distress, sadness and grief. Another point is the conflict between two human existential forces namely innate and sensual forces, deriving from two-sidedness of human existence. And human beings will triumph if they make their desires subject to the transcendent aspect of their existence. To convey his meaning, Motahhari sometimes uses couplets composed by Rumi. Referring to the significant role of prophets in precluding deviation from fiṭrat and placing human beings in the course of their human nature are among other commonalities between these two great men.

The main purpose of the present study is to investigate the effect of the 'other presence' on the 'meaning of life' in the thought of Mawlana Jalaluddin (Rumi), which has been addressed with a descriptive-analytical approach. Rumi's thought, in the mystical position of the Sufi sect, is essentially a non-separatist and unifying approach. The basis of his thought does not completely reject the presence and influence of the 'other' which is called 'another' in Eastern mystical thought, but it considers the level of matter as meaning. Rumi considers the other presence intertwined in finding and realizing the meaning of a relative life and in close connection with the love of God. By another classification of 'Heaven other' and 'Hell other', he has clarified his opinion and explained the central offer of his reflections on the relation between the meaning of life and the presence of the other in such a way that only in a romantic relationship with heaven other, the most original meaning of life is realized. Regarding the meaning of life, Rumi goes beyond the limits of naturalistic thought and agrees with the approach of meaning discovery. Finally, the culmination of the connection between the meaning of life and the presence of the other in his belief is that discovering the meaning of life begins at the lowest level and manifests itself in a romantic relationship with the 'transcendent other', God, in its highest form. Rumi, by telling educational anecdotes and allegories in the form of poetry and prose, repeatedly warns man against talking and associating with the other and considers him a cause of misguidance and alienation from man, while self-knowledge and self-remembering is the first and most basic principle that man needs to know the other and also to discover the meaning of life. In the analytical course of Rumi's views on the subject of research, it is clear that in Rumi's view, 'meaning' is a real and objective thing that is present in the world and, contrary to the views of atheist existentialists, is not made by human fear and loneliness. Rather, there is meaning in life and it must be found. In this sense, he is in the group of those who believe in the theory of 'discovering the meaning of life'. Regarding the meaning of life, Rumi believes that in order to properly understand what the meaning of life is, we must have self-knowledge and make self-knowledge the first step in the search for meaning because it is only then that we realize our human value and status and manifest ourselves as the universe and God. At this level of knowledge, we are not preoccupied with superficial and transient pleasures, and we find the way to the meaning of life, which is to attain divine love. It is noteworthy that such a goal cannot be achieved without the 'other' because unity and oneness are absolutely impossible in the material world. In addition, our perception of 'self' is the result of the interaction of 'self' with 'other'. If we accept the 'other' as a subject like the 'self', we can experience his meaningful presence in life. Thus, the presence of the 'other' is an essential factor in the knowledge of the 'self' and seeks to know what the 'meaning of life' is. Mawlana Jalaluddin has also defined the types of relations between 'self' and 'other', not all of which are equally constructive, but 'others' are valued differently from Mawlana's point of view, and some of them may even be considered as the cause of damage and the cause of crises exist in man and society; like what was previously referred to as 'hell other' and Rumi also calls them cannibals and warns against associating with them. In fact, Rumi's other levels can be examined from two perspectives. 'Other' means other than 'self' and in another sense, 'other' as 'self'. Rumi classified the other as 'hell other' and 'heaven other' in a general way. The other is an identity that has forgotten the true homeland of man and the inner originality and has remained in the most superficial layers. In relation to the 'I', he also seeks the object and the possession of the ‘I’, and the relation between the 'I' and the other is constantly defined in the same cycle. In contrast, the other in relation to the mirrored 'I' seeks to self-consciously and transparently identify the 'I'. In this relation, the parties to the relationship do not seek to possess each other, but to fly to the other in order to open up to the world of meaning in their existential evolution. Thus, the meaning of light life is the result of relation with heaven other, and the meaning of heaven life requires the presence of heaven other. Rumi introduces 'love' as the meaning of life, which is the result of the romantic relationship of 'self' with 'other' of the same type, that is, heaven. The main teaching of his mystical thought is that loving human beings is both the source and the result of loving God. In other words, loving people is a manifestation of loving God. Love of God as the genuine 'other' causes man to enter into a loving relationship with the universe, to break down the barrier of 'self' and to reach beyond it. Therefore, for Rumi, love is the meaning of life and the driving force of creation.

Rumi has called for love with his joyous poems and is the leader of love in Persian literature. Love is a great force that permeates Rumi's soul. Wisdom and love are very important topics in Rumi's Masnavi. It is noteworthy to study Rumi's intellectual level of reason and love. The sages say that man's privilege is to reason, but mystics consider man's privilege to be love. In this article, an attempt is made to examine Rumi's view on reason and love and the relationship between the two. Rumi is not only irrational, but he has received the best praise from reason and his opposition to philosophical reason. But since this divine blessing has become the cause of discord among the people and instead of guiding and guiding them, it has become a tool for the destruction of society, it has been opposed to it, and in fact, its irrationality is a kind of social reaction and indicates It is a sublime system of thought that seeks to free the intellect from the shackles of the soul..

Love is a common theme of philosophy and mysticism. In Plato's view and in Rumi's considerations on love as well, love is known to be a source of divine intellect, all-perceiving power. In this paper, we compare the two views and highlight the similarities between them. In the genealogy of Rumi's thought and lived experience in the domain of love and the kind of general understanding governing his formulation of romantic concepts, it seems necessary to burrow into the historic-philosophical foundation of this kind of attitude. In this path, the shadow of Platonic thought as the origin of virtue-centered evaluation in the realm of love comes to fore. In this comparative approach of philosophy and mysticism to the phenomenon of love, the roles of sensory, rational, and intuitive knowledges are determined by and through Plato's dialectical method, which has been addressed in nine different dialogues including Phaedrus, Symposium,  Republic,  and  Theaetetus. Based on  these  discussions,  one   is encountered among Rumi's  lyric poetry with layers of epistemological argumentations, particularly in the Divan of Shams, which overlaps with Plato's epistemological view of knowledge and love. This indicates the influence of Plato's ontological and virtue-centered attitude on Rumi.

When discussing the rational soul, Muslim philosophers deal with certain problems such as the eternity or originatedness, immateriality or materiality, and the subsistence or annihilation of the soul after death. As a prominent Muslim gnostic, Rumi tried to provide some answers to similar philosophical questions. However, it is noted that his approach was to some extent different from that of philosophers. In his view, the core of the problem was the perfection of the soul through wayfaring, abandoning the world of matter, and union with the Essence of the Truth at the level of oneness and divinity. Since knowledge is at the heart of gaining proximity to God, Rumi focused his efforts on defining the soul in the light of intuitive knowledge and explained the difference among human beings in terms of their specific differences. He believed in the union of the soul with the Essence of the Truth and maintained that this union has some effects on the soul.