The main purpose of this paper is to contribute to the elucidation of an important but much unknown theme in Rumi's Masnavi in offering a religio-philosophical interpretation on the concept of ‘love.’ The Masnavi is considered among the masterpieces of Sufi literature in terms of the influence it had on both the time in which it was written and later periods. This paper indicates that Rumi's spiritual inter-relationship with Shams turns out to be the major impact in creating the masterpiece of the Masnavi for the spiritual enlightenment and the attainment of mysticism. The focus of this paper is on a philosophical discussion crystallizing around the following three substantive themes: 'ontology,' 'epistemology,' and 'anthropology' of Rumi's concept of love. The philosophical themes are intimately engaged in the conceptual connection with the core idea of Sufi doctrines: first, Sharī'at-'there is no god but God,' second, Tarīqat-‘Sufi Gnosis,’ and third, Haqīqat-‘human perfection.' These considerations serve as the analytical complement of Rumi's fundamental thoughts and the spiritual attainment of that transcendentally conceived Absolute. Sharī'at signifies the unity of God that takes precedence over all contingent considerations. This paper demonstrates that the central theme of Sharīat is that an true attribute of God is love that is being confirmed implicitly by numerous verses of Masnavi. In the philosophical discourse of Tarīqat, Rumi stresses the importance of spiritual wisdom (gnosis), which transcends worldly wisdom or reason leading to doubt and conjecture. However, this does not mean that Rumi is not opposed to rational philosophy but he perceives its limitation to solve the important ontological problem of existence or to facilitate the process of human perfection. Sharī'at and Tarīqat combines with the full scope of human consciousness, will, ethics, and virtues that actualize the spiritual potentiality of human beings. The discourse underlies the completion of Haqīqat that can be maintained by a constant process of renewing the link with the divine love through the self-extinction of fana. The philosophical interpretation of love in Masnavi reveals the interrelatedness of the Sufi trinitarian formula that implies that God is one in a qualitative sense and so human beings need to be whole in order to become one with the divine love. In other words, the goal of Rumi's spirit appeared in Masnavi is the integration of God-human beings in all the amplitude which is included in the nature of the universal existence, that is, God's friends.

The main purpose of this paper is to contribute to the elucidation of an important but much unknown theme in Rumi's Masnavi in offering a religio-philosophical interpretation on the concept of ‘love.’ The Masnavi is considered among the masterpieces of Sufi literature in terms of the influence it had on both the time in which it was written and later periods. This paper indicates that Rumi's spiritual inter-relationship with Shams turns out to be the major impact in creating the masterpiece of the Masnavi for the spiritual enlightenment and the attainment of mysticism. The focus of this paper is on a philosophical discussion crystallizing around the following three substantive themes: 'ontology,' 'epistemology,' and 'anthropology' of Rumi's concept of love. The philosophical themes are intimately engaged in the conceptual connection with the core idea of Sufi doctrines: first, Sharī'at-'there is no god but God,' second, Tarīqat-‘Sufi Gnosis,’ and third, Haqīqat-‘human perfection.' These considerations serve as the analytical complement of Rumi's fundamental thoughts and the spiritual attainment of that transcendentally conceived Absolute. Sharī'at signifies the unity of God that takes precedence over all contingent considerations. This paper demonstrates that the central theme of Sharīat is that an true attribute of God is love that is being confirmed implicitly by numerous verses of Masnavi. In the philosophical discourse of Tarīqat, Rumi stresses the importance of spiritual wisdom (gnosis), which transcends worldly wisdom or reason leading to doubt and conjecture. However, this does not mean that Rumi is not opposed to rational philosophy but he perceives its limitation to solve the important ontological problem of existence or to facilitate the process of human perfection. Sharī'at and Tarīqat combines with the full scope of human consciousness, will, ethics, and virtues that actualize the spiritual potentiality of human beings. The discourse underlies the completion of Haqīqat that can be maintained by a constant process of renewing the link with the divine love through the self-extinction of fana. The philosophical interpretation of love in Masnavi reveals the interrelatedness of the Sufi trinitarian formula that implies that God is one in a qualitative sense and so human beings need to be whole in order to become one with the divine love. In other words, the goal of Rumi's spirit appeared in Masnavi is the integration of God-human beings in all the amplitude which is included in the nature of the universal existence, that is, God's friends.

Rumi, Masnavi, God, love, mysticism