Rumijeva Filozofija Jezika
Rumijeva Filozofija Jezika
Rumijeva Filozofija Jezika
.Abstract:
This paper examines the nature of language in the works of Mawlana
Jalal al-Din Rumi and consists of three sections: Language and
Reality in Rumi; the Complex view of Language in Fihi ma Fihi (the
Discourses
of
Rumi);
and,
Poetry
and
Mysticism
in
Rumi.
Divan-i
Shams,
Language
and
Mathnavi-ye
Reality
Macnavi.
in
Rumi
speech or word.
is
not
something
paltry.
When you do not speak good words, they are not a thousand, they
are one; but when you speak well, one word is a thousand.
Speech will come out from behind the veilthen you will see that it
was the Attributes of God the Creator. (D 9896-98)
is
veil
for
gems
and
seashore.
(D921)
Speech is a ship, and meaning the seaenter quickly, so that I
may pilot the ship! (D1518)
In Islamic theology, God created the universe with his word Be!
according to Quranic evidence. Therefore, language is believed to
exist prior to the creation of the universe, and this preexistent
language is counted as one of the divine attributes. Language in
this sense is one of the eternal beings and it is also the cause of the
existence of all beings. This view is held by Rumi, as seen in the first
quote above. The eternal language as one of the attributes of God,
the Pure Good, is itself good. All the words which are used in this
experimental world have an ontological relation to language as one
of the divine attributes. Therefore, language in our daily life is
indirectly related to divine language. If a word or a phrase in our
daily life is uttered in the state of keeping a connection with divine
language, it will hold eternal and universal value as the divine
language has. It will be recited and repeated by thousands of people.
This may be the true meaning of the second couplet of the first
quote, When you do not speak good words, they are not a
thousand, they are one; but when you speak well, one word is a
thousand.
In contrast, Rumi says in couplet of D921 that Speech (sokhan),
though it rises from the soul, is a veil for the soul / Language is a veil
for gems and seashore. The first hemistich of this couplet illustrates
the duplicity of language. Language arises from the human soul in
order to describe its experiences. However, language cannot
describe them as they are. Language is always limited in its capacity
to express reality. It always describes and expresses its object in an
imperfect manner. Therefore, language does not convey to the
human soul the true nature of things as they are. In this sense,
language is a barrier for the human soul in grasping the true nature
of things as they are. This may be the reason why Rumi composed
the first hemistich of the above couplet. In addition, Rumi expresses
his view about languages relation to meaning, as seen above in the
third quote. Speech is likened to ships on the sea of meaning. This
signifies that in Rumis view, language never reaches that which lies
underneath the surface of the sea of meaning. He says:
The
expression
always
fails
to
reach
the
meaning;
Hence the Prophet said, (Whoso knows God) his tongue falters.
Speech
is
(like)
an
astrolabe
in
its
reckoning;
How much does it know of the sky and the sun (M.Vol . 3013-3014)
In this quote, the original Persian word for the English word
expression in the first line is lafz instead of sokhan. The word
lafz here, has almost the same meaning as language (sokhan).
Rumi is accurately aware of the drawbacks of language in its
function of conveying the meaning of the signified. In this quote, the
insufficiency of language in encompassing meaning is clearly stated.
Languages relation to meaning (macni) is one of his main concerns
about language. He says:
The letters are the vessel; therein the meaning is (contained) like
water,
(but) the sea of the meaning is (with God)with Him in the Umm alkitab.
In this world the bitter sea and the sweet sea (are divided)between
them
is
barrier
which
they
do
not
seek
to
cross.
Know that both these flow from one origin. Pass on from them both,
go (all the way) to their origin! (M. Vol.1. 295-298)
In this quote, Rumi employs the word letters (harf) instead of
language (sokhan). However, from the viewpoint of its context, it is
clear that he means by the word letters almost the same meaning
much
more
so
can
reality
attract!
understanding
of
languages
relationship
to
human
cosmology,
language
which
is
composed
of
the
is
impossible
to
understand
through
verbal
expression.
as
the
realm
of
the
Creator.
capacity
of
words.
search for reality. Language itself is not reality, but is the guiding
sign for reaching reality. Therefore, once reality is attained, language
has no use and no value. The value of language is regarded by Rumi
to be restricted and transitory. However, he is aware of the
importance of language in terms of its relation to action. He says:
The basis of things is all talk and speech (asl-i chiz-ha hameh
goft-ast). Now you know nothing of this talk and speech. You
despise it; yet talk is the fruit of the tree of action (amal), for speech
is born of action. God created the world through speech by saying
Be! And it was (36:82). Faith exists in the heart, if you dont say it
out loud, it is of no use. Prayer, which is a set of actions, is not
correct without recitation of the Quran. Now by your saying that in
this age words are not credible, how is it that we hear you saying
that words are not creditable? This too you have said by means of
words
(ibid.,
Chapter
16).
of
utterance.
when
it
has
effects.
below;
as
well
as
their
rational
forms.
to
the
ship
on
the
ocean
of
meaning.
Poetry
and
Mysticism
in
Rumi
Rumi left us two big collections of poems, that is, Diwan-i Shams-i
Tabrizi and Mathnawi-yi Macnawi. Both of them are collections of
mystical poems. Based upon the opinion of the late Professor Izutsu,
I will examine Rumis poesy and its relation to language. According
to Izutsus understanding, there is a difference between Diwan-i
Shams-i Tabrizi and Mathnawi-yi Macnawi in terms of mysticism and
language. The late Professor Izutsu says about the true nature of
Rumis poesy and mysticism in Diwan-i Shams-i Tabrizi that
Beautiful images spring infinitely out of the bottom of deep mystical
experience into which ordinary people have no insight. Those images
collide with each other and intertwine with each other so that they
turn into words with a peculiar rhythmical undulation. It is said that
in Persia, there are so many genius poets who can express their
mystical experiences in various levels and dimensions with beautiful
poetical images. But, it is also said that Rumis poetical rhythm is an
incomparable one and no one can imitate it. When a virtuoso of
Therefore,
the
words
themselves
are
mystical
with
mystical
inebriation.
with
Rumis
self-examination
and
reflection
of
intoxication.
Macnawi
is
essentially
philosophic
work,
its
of
Mathnawi-yi
Macnawi
written
with
sober
itself
because,
as
mentioned
above,
Mathnawi-yi
Macnawi is a product of sober consciousness as well as a fruit of selfexamination over Rumis own mystical intoxication. The perfume of
mystical intoxication discerned in Mathnawi-yi Macnawi must be
understood to be the result of the linguistic reflection of the imagery
of intoxication in the dimension of image experience. This could be a
key to understand the inner structure of Rumis existence.
Rumi was basically a man of images. In him, everything is grasped
with images. Every experience, including even philosophic selfexamination, takes its images and appears in the dimension of
images. All kinds of experiences in the level of consciousness as well
as unconsciousness appear with images. Therefore, Rumis way of
thinking is essentially through imagery. This means that Rumis
experience of Reality in its totality is an imagerial experience. Even
his experience of the utmost Reality, in other words, even his
experience of Nothing (fana) is an imagerial experience in spite of
the fact that Nothing is beyond all kinds of images as well as
description.
All kinds of experiences in Rumi stimulate the sphere of images in his
consciousness so that their accurate images are created in his mind.
In other words, he re-experiences the experiences beyond images
and descriptions in the sphere of images of his consciousness. This
sphere of images is called the world of primordial images (alam almithal) in Sufi philosophy which is called by Rumi the realm of
mental images. This world of primordial images is an independent
immaterial world in which even the pure concepts appear through
images and material beings appear in their immaterial forms and
images. At the moment of transition from the state of absolute
tranquility to the state of activity in consciousness, numberless
images spring forth in ecstatic delight of coming into mental being in
his consciousness, and each of those images chooses its own word
to get its direct linguistic expression. Because Rumis words and
phrases come into linguistic expression in such a process, his words
are tinged with the delightful ecstasy of images. In such a state he
utters his words which are not under his control. For this reason he
says as follows;
I am not in control of my words, and this pains me because I want
to advise my friends; but the words will not be led by me. For this
reason I am saddened; but, in view of the fact that my words are
higher than me and that I am subject to them, I am glad because
wherever words spoken by God come they give life and have
profound effects.
From the above survey, it is possible to say that Rumis soul was
directly connected with the realm of mental images, or his
consciousness was the world of primordial images itself. However,
when those images are brought into words, the original forms of
those images do not appear perfectly in language because of the
limits of language. Then, mental images resort to other words in
order to satisfy their desire for expression. This process repeats itself