Maulana Rumi Epistemology

Epistemology of a Remarkable Iranian Poet: Maulana Rumi

Abstract:

In the last decades of the Twentieth Century the spiritual influence of Rumi is being strongly felt by people of diverse beliefs throughout the Western world. He is being recognized here in the West, as he has been for seven centuries in the Middle East and Western Asia, as one of the greatest literary and spiritual figures of all time. He is one of those Epistemologist, poets and thinkers who have taught the message of peace and love Rumi’s inclusive approach, his epistemological wisdom and ethical ideals can help build a more inclusive society. The present study is an attempt to explore the importance of an outstanding figure among Sufi masters and his thought can provide a

Introduction:

Maulana Jalal-ul-Din Muhammad Balkhi Rumi also famous as Maulvi (1207-1273 A.D) is one of the greatest impressive epistemological poets of the world as well as Persian language and literature. Some classical scholars deem him to be the supreme of all. Rumi advances an integral epistemological stand point. He accepts the validity of empirical, rational and intuitive knowledge. The following is an outline of Rumi’s epistemological views:

Sense Experience: According to Rumi, sense experience is a very important source of knowledge. Its substantial contribution to the attainment of knowledge can hardly be denied in any balanced epistemological account. Nevertheless, we must have a critical appreciation of the role of sense-experience. The sense experience has a phenomenal role in furnishing u knowledge of the phenomenal world. However, such knowledge is bound to be superficial and partial. The limitations of sense experience as a source of knowledge are too numerous to be counted or tabulated. If we are genuinely interested in the attainment of valid and authentic knowledge, we must rise above the knowledge furnished by sense experience. Human beings share their five senses with all other living beings; insects, reptiles, birds and animals. A person who is wholly dependent upon sense experience can be compared to an ass that is lost in the world of appearances. Like man of reason and intuition,

Human soul is essentially the Spirit of God. Once any man realizes his essential divinity, he becomes the source of infinite power or knowledge. He becomes the Prophet or ideal man. Rumi’s ideal man is in full accord with ideal man of Sufis. His heart is the throne of God and intellect the plan of destiny. He is the preserved tablet. He lives in God, knows like God and works like God. Every realized soul is like Christ, the spirit of God:

“ The souls in their origin are possessors of the life giving breath of Christ; At the one moment they are wound and at other moment they themselves are the healing (ointment) If the veil were lifted from the souls, every soul would say: I am Messiah” (Mathnawi, Vol. I, 1598-99) It is possible for every individual to realize his divinity as it is the end of goal of the life. The man, who realizes it, is in immediate touch with God. His eyes pierce every veil because he sees the light of God. The ideal man is identical with Logos or the universal reason that creates and governs the universe. The Ideal man is embodiment of the Universal Reason and Universal Soul. The entire cosmos and supra-cosmic realms are one with the Man of God:

“The Universal Reason and Universal Soul is man of God himself. Do not think the Throne and the Chair to be separate from Him” (Hakim, 1959,