• citations in SCIndeks: [2]
  • citations in CrossRef:0
  • citations in Google Scholar:[]
  • visits in previous 30 days:11
  • full-text downloads in 30 days:7


article: 4 from 13  
Back back to result list
2017, vol. 6, iss. 3, pp. 1-30
The cry of a ney: An analysis of the social thought of Mawlana Rumi
Grupa za religijsku civilizaciju, Centar za religijske nauke 'Kom', Beograd
Poetic inspiration and a masterful literary ability to create rebounding poetry in combination with a mystical spirit, especially in addition to the possibility of drawing on the knowledge from a rich religious heritage - have a lot of originality to offer. This is actually the way in which a tradition worthy of attention is created, in addition to a rhythm which is in tune with every kind of emotion. This is how verses full of spirit are created, verses which will be born in order to outlive all generations, which will be created in order to last, and which will come to save mankind - from apathy, stagnation, immobility, lost paths, illusions, corrupt ideals. This is how human-like poetry is created, one imbued with love of the true, eternal kind. That's how life is created, actually. That is how the encouraging words of Mawlana Jalal al-Din Rumi were formed. Rumi's life can be divided into three periods: education, scientific life, mystical journey. During the first period young Rumi gained a vast knowledge and became familiar with almost all traditional and rational scientific disciplines. In the second period, experienced Rumi taught his students everything he had ever learned. And in the last period, spiritually awakened Rumi - or, as he himself would say, 'a burned lover' - sang a song about his detachment from God and loneliness among people. Although Rumi was different in each of these periods in comparison to the others, it is impossible to deny that there was a common thread that was present throughout his life - and this was his unwavering loyalty to the Shari'ah, or the Islamic religious law. Almost all of Rumi's collections and works were created during the last period of his life, which testifies to the fact that we are addressed in them by Rumi who had successfully passed through all those periods. It is therefore very important that we investigate how one exquisite poet and a great mystic and a devotee of God, who had previously proven himself as a great connoisseur of various Islamic sciences as well, observed society and social life. In this paper we will try to carefully consider this question.
*** Kuran
Ali, N.M. (2016) Religious language in the transcendent philosophy of Mulla Sadra. Kom : Journal of Religious Sciences, vol. 5, br. 2, str. 23-38
Džafari, T.M. (1985) Az darja be darja. Tehran: Vezarat-e eršad-e eslami
Estelami, M. (2011) Dars-e Masnavi. Tehran: Zovar
Foruzanfar, B. (1987) Zendegani-je Moulana Đalalodin Mohamad Balhi. Tehran: Zovar
Franklin, L. (2004) Moulavi: Diruz va emruz, šark va garb. Tehran: Našr-e sales, preveo na persijski jezik Farhad Farahmandfar
Halilović, M. (2015) Božje otkrovenje ili religijsko iskustvo - analiza različitih modela razumevanja otkrovenja. Kom : časopis za religijske nauke, vol. 4, br. 1, str. 79-98
Halilović, S. (2014) Gnostička hermeneutika u islamu s posebnim osvrtom na transcendentnu filozofiju Mula Sadre Šrazija. Kom : časopis za religijske nauke, vol. 3, br. 2, str. 1-20
Homai, D. (2006) Moulaviname: Moulavi će migujad?. Tehran: Homa
Husain, A.S. (2014) The relation of religion and reason in the transcendent wisdom: A look at the necessity of philosophical investigation in the view of Mulla Sadra. Kom : Journal of Religious Sciences, vol. 3, br. 1, str. 1-20
Jusefi, H.G. (1998) Ćešme-je roušan: Didari ba ša eran. Tehran: Elmi, osmo izdanje
Madžlisi,, Bakir, M. (1983) Bihar al-anvar. Bejrut: Muasasa al-Vafa
Meškini, A. (2003) Tahrir al-mavaiz al-adadija. Kom: al-Hadi
Rahmdel, R.G. (2005) Negahi be sahtar-e eđtemai-je andiše-je Moulavi dar Masnavi. Olum-e eđtemai va ensani, 22(1): 51-68
Rumi, M.M.D. (1961) Divan-e Šams Tabrizi. Tehran: Tehranski univerzitet
Rumi, M.M.D. (1990) Masnavi-je manavi. Tehran: Zovar
Rumi, M.M.D. (1991) Fihi ma fih. Tehran: Amir Kabir
Sabet, A. (2008) Šahr va deh dar andiše-je Moulavi. Adabijat-e erfani va osture-šenahti, 4 (12): 49-63
Vaseki, H.D., Malek-Sabet,, Kahdui, M., Kazem, M. (2014) Negahi tahlili be rabete-je manavi-je Soltan Valad va mašajeh-e tarike-je Moulavije. Motaleat-e erfani, 5 (4): 177-208
Velajati, A.A. (2016) Istorija kulture i civilizacije islama i Irana. Beograd: Centar za religijske nauke Kom, preveo s persijskog jezika Muamer Halilović
Zabiholah, S. (2016) Tarih-e adabijat dar Iran. Tehran: Koknus, trideseto izdanje


article language: Serbian
document type: Original Scientific Paper
DOI: 10.5937/kom1703001H
published in SCIndeks: 14/02/2018
Creative Commons License 4.0