In the 13th century Genghis Khan was constructing a universe imperium, which incorporated late conquered Far East. The Mongol invasion had been absolutely traumatic for the Muslims, as the attackers had left a wrapping ( ? ? ? ) of destroyed metropoliss, cultural centres, and an economic recession. Karen Armstrong points out that in pre-modern societies this state of affairs “ puts a brake on the inventiveness and wonder of the person ” ( p. 88 ) . However, on a religious plane “ Sufis could see what the Mongols had about achieved in tellurian political relations ” ( p 87 ) . In this atmosphere Sufi mysterious Jalal al-Din Rumi did non lose his ultimate belief in an limitless human potency ; he was calculating new skylines.
Since Sufism has been a mystical motion in Islam, it is of import to see Rumi ‘s verse forms in the visible radiation of faith. In the verse form “ If You Seek Love, ” the poet conveys the kernel of God. As scholar Arthur Arberry explains in his book “ Discourses of Rumi, ” there is no averment that “ God is Love ” in the Qu’ran. However, the Qu’ran provinces: “ Truly do I love the love of Good, with a position to the glorification of my Lord ” ( 38:32 ) . It implies that one who seeks love can number on God ‘s glorification, or, as Rumi puts it “ If you seek Love // and are a lover of Love ” ( p. 127 ) . The poet asserts that the pursuit of God is the same as seeking Love.
In this pursuit, “ Nothing is a hinderance more // Then fright of losing your good name ” ( 127 ) . Like in the Gospels, Rumi calls up to follow the pursuit of God, which is the most of import in a individual ‘s life, without repenting crude privileges like a ‘good name ‘ . It reflects on ambiance in East Asian at that minute: the Mongol ‘s dictatorship suppressed persons, doing them submissive and depressive. Bing cognizant of those feelings, Rumi reports about lunacy that seized Majnun, who “ sipped poisonaˆ¦ tasted decease ” ( 127 ) and Waisa, Ramin and Wamiq, Azra, who were lovers from fables and had to get the better of great adversities to be with each other. Therefore, the right way to Love is full of danger and hurting and “ When [ finally ] your garment is removed by love, // The celestial sphere will gaze appalled [ at your anguished organic structure ] ( p. 128 ) . As Arberry elucidates, wellness and wealth are God ‘s head coverings, and “ God is hidden under the hurting ” ( p. 240 ) . Therefore in Islam-like in Orthodoxy- the presence of God is indicated by adversities that he imposes on his worshippers. However, following traditional positions of Islam, the Gatess of Eden will be opened for those who overcome their righteous way. Rumi nowadayss it metaphorically: “ You will be the gem in the ring of lovers // If you are in the circle of the gem maestro ” ( p. 128 ) . Thus a truster becomes a cherished gem being in the circle of gem maestro or under the God ‘s supervising, and the lovers-or those on the way of Love-will admire the worshipper as if it was a beautiful ring on a manus of a lover. In other words “ [ Love ] purifies all above and below ” ( p. 128 ) and reassures that after all agonies, like coal becomes a diamond, the worshipper gets his wages.
Furthermore, depicting the concluding finish on the way of love, Rumi provinces:
Beat non your membranophone that none can hear ;
Plant courageously your streamer in the desert ‘s bosom!
Listen to the voices with the ear of your psyche,
The many voices lifting up under the green dome ( p. 278 )
With the aid of God a truster can last in the desert ‘s heat and, moreover, works his streamer. Harmonizing to the state of affairs in the state, a strong will and ceaseless forbearance were qualities that would assist one survive and continue native civilization under the Mongol ‘s military subjugation. However, the Mongolians did non convey any spiritualty with them. Their policy was built on the local tradition of subjugated countries and, therefore, by 14th century all four Mongol Empires were converted to Islam ( Armstrong, 83 ) . Therefore both Arabs and Mongols could hear the voice of God under the green dome mosque with the prophesier ‘s grave in it.
Rumi was a great luminary that helped his ain people to come to footings with the ruinous Mongolian invasion. Covering with the aggression at the deeper degrees of mind, Rumi described the kernel of God.
Speak, O psyche of psyche of psyche,
Each atom speaks
Desiring your face ( p. 278 )
Rumi states that there is a psyche of a psyche: there is the most beautiful and elusive portion of any psyche, which has to talk, uncovering itself on the way of Love. God created the universe out of atoms and the psyche doubtless belongs to it. Bing a portion of existence, the psyche can experience its opposite number: God, “ desiringaˆ¦ [ psyche ‘s ] face ” ( p. 278 ) . An self-importance veils the world from people, and by “ depriving ourselves of selfishness, we will happen that God is all that remains ” ( Armstrong, 86 ) . In the Muslim room in British Museum, there is a stone-paste tile frieze decorated in luster and Co blue, made in Iran between the thirteen-fourteenth centuries. The panel depicts the last word of Basmala ( Muslim supplication ) : “ [ in the name of God the Merciful ] the Compassionate ” and the phrase “ there is no God but the wise. ” It is the wise and compassionate to whom the “ psyche of psyche of psyche ” ( p. 278 ) speaks and prays throughout the verse form in order to follow the right way.
Rumi ‘s verse form reflects on a hard state of affairs in the East under the Mongolian suppression. The verse form conveys his belief that the people will undergo the way full of sorrow and reunite in the green dome under the supervising of the wise and compassionate God. As Arberry puts it metaphorically, a moth ever dashes itself against the visible radiation of a taper ; it dies, but it can non populate without the visible radiation. Thus a adult male who can populate without God makes no attempt and if he “ would be able to grok the God, that so would be no God ” ( p. 48 ) . In his verse form, Rumi hints the kernel of God and the way that would take to him in the visible radiation of Muslim civilization.