Rumi: Use of dichotomy
How Rumi deals with “Opposites” in his works “The most manifest way to the knowledge of things is by their contraries,” (Mishkat 86)
Following Ghazali’s concept of knowledge through counterparts which elucidates that God is hidden because he has no contrary; we find that Rumi's idea of using opposites in his writings, however utterly sublime and profoundly impeccable, is not completely original but seeks inspiration from the very fundamental element of Islam, which is the Shahadah. Concentrating on just the first part of the Shahadah—“(There is) no god but God”, we find an intrinsic division in Tauhid itself.
For this purpose it is necessary for Him to differentiate the non-mystical path from the true mystical path; the exterior dimension from the inward truth, whereby one can understand the nature of mystical experiences, of mystical love (ishq), and grasp the inner meaning of spiritual teachings:
And beneath that inward (sense) a third interior (sense), wherein all intellects become lost.
The fourth interior (sense) of the Quran none hath perceived at all, except God the peerless and incomparable.
In the Quran do not thou, O son, regard (only) the exterior: The Devil regards Adam a naught but clay.
The exterior (sense) of the Quran is like a man’s person, for his features are visible, while his spirit is hidden.
A man’s paternal and maternal uncles (may see him) for a hundred years, and of his (inward) state not see (so much as) the tip of a hair. (Mathnavi III, 4245-49)
The finite mind of a non mystic has been harshly presented as seen in the verse above. His actions and comprehension are confined, and do not lead to the attainment or knowledge of reality. While on the other hand, the infinite intellect of a true mystic is broader than human comprehension. This person recognizes the voice of God, the Saints, himself, his essence as opposed to his bodily attributes and his relation to God. He is confident, faithful and knows the good from bad, and
Following Ghazali’s concept of knowledge through counterparts which elucidates that God is hidden because he has no contrary; we find that Rumi's idea of using opposites in his writings, however utterly sublime and profoundly impeccable, is not completely original but seeks inspiration from the very fundamental element of Islam, which is the Shahadah. Concentrating on just the first part of the Shahadah—“(There is) no god but God”, we find an intrinsic division in Tauhid itself.
For this purpose it is necessary for Him to differentiate the non-mystical path from the true mystical path; the exterior dimension from the inward truth, whereby one can understand the nature of mystical experiences, of mystical love (ishq), and grasp the inner meaning of spiritual teachings:
And beneath that inward (sense) a third interior (sense), wherein all intellects become lost.
The fourth interior (sense) of the Quran none hath perceived at all, except God the peerless and incomparable.
In the Quran do not thou, O son, regard (only) the exterior: The Devil regards Adam a naught but clay.
The exterior (sense) of the Quran is like a man’s person, for his features are visible, while his spirit is hidden.
A man’s paternal and maternal uncles (may see him) for a hundred years, and of his (inward) state not see (so much as) the tip of a hair. (Mathnavi III, 4245-49)
The finite mind of a non mystic has been harshly presented as seen in the verse above. His actions and comprehension are confined, and do not lead to the attainment or knowledge of reality. While on the other hand, the infinite intellect of a true mystic is broader than human comprehension. This person recognizes the voice of God, the Saints, himself, his essence as opposed to his bodily attributes and his relation to God. He is confident, faithful and knows the good from bad, and