Religion calls to "faith" and sets out codes of conduct. The faith rests in the internal world of the man. But the individual is wanted to abide by the rules of Natural Law which mean the "minimum codes of morality." The principle of Justice consisting of the principle of Equality in Human Dignity, the principle of Equity, the principle of Absolute Case and Distribution of Justice, the principle of Social Justice and Solidarity, the principle of Honesty, the principle of Keeping Promise, the principle of Trustworthiness, the principle of Abstinence from Causing Harm and the principle of Indemnifying the Losses Caused are the fundamental principles of the Natural Law and the only religion established by Allah, the name given to the Creator in Qur’an. This is the real meaning of Sher’iah, the religious laws.
However, the messages conveyed by the prophets of this only religion who descended in various societies and at various times could not be preserved in the same original texts and furthermore the "sociological religion" and the "philosophical religion" have been separated from one another over the time. Even the appearance of the "sociological religion" lacks oneness.
Since no other book is to be descended after the Last Prophet of the only religion of Allah, Quran has been well preserved and not altered.
Islam is the objective appearance and teaching of this only religion. The Faith (Iman) is the sincere, wholehearted adoption of Islam. A person who expresses his faith in the principles of belief of Islam is a Muslim. If they believe in them fully and truthfully, they become the "believer," otherwise, if they say merely that they believe, they are treated as "Muslim," but are regarded as "Munank", troublemaker, in the reign of Allah.
This initial level of "faith" is at the level of believing in the Sher’iah. This can be qualified as having the minimum morality in the sense of accepting the fundamental principles of the Natural Law.
Those who apprehend that Allah is "Vedud", the God of Love or the Ultimate Owner of Divine Love, are not contended with the initial level and become aware that the Creation is the manifestation of "Love" and adopt an existentialism based on the "tarikat", the way of experiencing the love through internal experiences and establishing a relation of love with God, as named by the Islamic Tasavvuf, the Islamic Mysticism, along with abiding by the rules.
Is it possible? Yes, it is, and without doubt, according to Qur'an! But there is only one condition for this. It is to enter the way of love and to love the Last Prophet, the leading one of the men of example selected and most loved by Allah, and the other elite in order to realize the "golden rule" lovingly and willingly beyond having the "minimum morality." The divine love can only be established between men and the Creator in this way. Because the transcendental love of Allah, the God of Love, can only be manifested to human beings through descending into the heart of the Prophet by angles or directly. This love is a special, supreme love. Otherwise, the mercy and grace of Allah encompass all the human beings and the creation. In order to establish a special connection of love with Allah, as Qur’an specifically states, it is a must to love and be subject to the Man who has been selected and loved by Allah. The Prophet is the compassion for all the creation, and as the Divine Words of the Prophet put it, Allah has created His Prophet as the central point of Love, being the cause of creation of all the worlds.
The unlimited stream of love from Allah pours into the Prophet and is reflected from the hearts of those who are connected to Him with love. The stream of love flows through the Prophet back to Allah, the God of Love.
Those who enter the Way and give reign to Love in their heart get rid of the egocentrism of their self. From the Existential standpoint, as long as they experience the love in ecstasy, they no longer need the mind. Those who experience the love in their inner world, they attain the "One" in the outer world. Since they have got rid of the egocentricity of the self, they love other and sacrifice themselves for the good of others, let alone causing harm to others. The golden rule of the Way, is the "rule of sacrifice" done not by forcing oneself but with willingness.
Since the Divine Love is unlimited, this way of love does not end in being mortal in Allah as some mystics and sages argued. Man can only be mortal in the love of the Prophet. While even the Prophet rises to upper levels every day in this path of love, how can the human beings, not being innocent creatures, attain the ultimate destination of this journey?
Moreover, the Absolute Being is one, and that is Allah. Despite this, the fallacy of accepting the "pantheism" in this sense and thinking that the Creator is total of the created and being created should be avoided. Those who advance in the way of love without deviation reaches also the ranks of "marifet", the verification of knowledge with inner experience, and "hakiykat", the reality. One who attains the rank of Reality utters in ecstasy "Enel Hakk", not "Enellah" (I am the God). Indeed, Mansur said so and Rumi pointed out the same.
The Islamic Mysticism does not identify an opposition between the first rank and the upper ranks but sees a harmony. Advancement "Inside" does not obsolete the "Outside."
Yet, a feature of the Islamic Mysticism that distinguishes it from the Hindu mystical traditions is total rejection of "reincarnation." Imam Aliyy-ur- Riza (the eighth Imam) said, "Whoever believes in reincarnation has rejected Qur’an."
From the mid ninth century on, deviations in the Islamic mysticism proliferated. Four hundred years after, Rumi has been a moral leader in Anatolia who invited the humanity to the divine love being the essence of Islam.
Unfortunately, as at the level of religion in general and sects in particular, the sociological appearance and developments do not fully overlap with the existential message of the religion. Human beings can distort the message willingly, say, to get earthly benefits, or unwillingly. Despite those who distort the message of Rumi, the elite, though a few number, knows that the message is the "essence of Islam." The argument that "The Islam contains not love but only fear and submission, and therefore Rumi borrowed "love" from Christianity in an attempt to provide this missing part in Islam" is wrong. Those who claim that Rumi involved in opportunist and Machiavellian conflicts in order to earn reputation and fortune for himself and his family are repeating an untrue assertion relentlessly.
It is vain to think about such assertions. We wish that Allah may help them get rid of such mistakes. There is a Turkish proverb: One cannot cover the sun with mud. Rumi says "The proof of the sun is the sun itself."
Rumi gives importance to experiencing the Love, rather than the frozen organization and rituals of the order. In this regard, he is a knower having the joy of melamet in the sense of the term used in the history of "existentialism" or the Islamic mysticism. However, as the real meaning of every concept is distorted, the concept of the "joy of melamet" has been distorted as well. They thought that living a vagabond and vagrant life, using alcohol and hashish, and acting contrary to the code of conduct is "melamet." However, the concept of melamet conforming to Qur’an "is to not see yourself purely clean and above all others, not to be proud, and to give alms and perform prayers in secret without showing off in addition to the obligatory worships with the desire to worship Allah for the approval of Allah only," rather than committing sin openly so as to tempt others.
Since the Prophet uttered as "I don't like bluntness and rigidity in your religion," and the Mongolian pressures annoyed the public in Konya in thirteenth century, Rumi performed Mawlawi dervish dance when in exuberance and gave importance to music. The music is not the one that stirs up the sensual instincts, but is the one that the Prophet David liked and that calls people to the divine love.

II - Mysticism (Sufism) of Rumi
As we said above, the mysticism of Rumi is not a notion of mysticism that was deviated and separated from or added to Islam. Living the divine love that is the essence of Islam, Rumi invited the people to live this Love.
Rumi was born in Khorasan in early 13th century as the sun of an elite scholar. He immigrated to Anatolia at a young age. After the death of his father, he, at his forties, Degan to give lectures in medrese (religious school) in order not to know the divine love but to find and experience it. Perhaps as a response to his intimate and doleful prays in this direction, Shams of Tebrizi, who was to arouse the love for the Prophet in the heart of Rumi as the manifestation of the divine light, came to Konya. Rumi quite naturally felt a very powerful love and gratitude toward Shams who not only showed the way of happiness to him but also turned on that light in his heart. Rumi's enthusiasm and friendship with Shams annoyed and disturbed certain group of interest as well as some ulema (doctors of Muslim theology) and prominent mystics who regarded themselves being at a supreme level, though they remained outside. In the end, Shams joined the convoy of martyrs. Rumi's suffering in the face of this cruelty and ingratitude was boundless. Anyone else would have totally withdrawn from the society, but Rumi could not be offended by the humanity. To give hope and love to the humanity was his assignment. For this reason he began to recount Mathnawi.
Human forms that can kill people like Shams exist at all times. These Cain types were not expected to slaughter human beings and the loved ones and to respect the Book. Were not there those who injected their own inventions into the divine books before Qur’an? It should be admitted that some inventions were also injected into the Mathnawi. However, since Qur’an has never been altered and Rumi said clearly that he didn't say and would not say anything in contradiction with Qur’an, we can distinguish the inventions (false words) injected into the Mathnawi by benchmarking it with Qur’an.
We must especially be careful when reading the lyric poems (gazel) in the Diwan, not in the Mathnawi, which are attributed to Rumi. In the verse of Rumi, "Imruz menem Ahmed, ney Ahmed- i parine!" (Today's Ahmed of me is not the yesterday's Ahmed!), the Ahmed referred there cannot be the Prophet. Rumi, who said in the Mathnawi that 'Men hak-i reh-i Muhammad-i Muhtarem" (I am a piece of soil on the road of Muhammad) and that the name of the Prophet was known before He was born and the Christians prayed to God in the name of this Ahmed (Paraclit) was obviously referring to a mystic named Ahmed who lived before him.
In the beginning of the Mathnawi, he describes his "pre-Shams" era when he suffered a lot as he was not capable of living a full-fledged love for the prophet as follows:
Our sorrow failed to manifest that our days were passing.
Our days too passed in wrongs.
After attaining the love for the prophet and, through this the divine love with the help of Shams, as he now found the Supreme Lover and got in touch in love with the Creator, he attained the ultimate happiness:
So what if our days have passed, we do not afraid.
You, the unique in purity, just stay!
Who is this "pure"? It is not the Creator. The one to whom the Creator has granted the supreme rank among the "innocent" people is the Prophet Muhammad.
As Rumi considers the Messenger, the Holy imams, and the previous prophets as "pure," he considers the love of these pure figures as necessary to establish a loving relationship with Allah. However, if these leaders of love are regarded as "ordinary human beings capable of sinning," it is not possible to establish this love connection. For this reason, Rumi says "Hal-i pakan ra kıyas ez hod me-gir" (Do not attempt to apprehend the state of the pure in comparison with your essence).
As long as human beings are the captives of their egos that they could not train by means of love of “pures”, and as long as they a ؛e slaves of gold and silver (Euro and Dollars in modem terms), they could not access to the Divine Love path.
Some of them are like “bird without wing” who are unaware of the essential meaning of the creation. Rumi wants to explicitly state that the purpose of creation is Love, however though human was created to have a vision open for Divine Love, since freedom of will is given and since his heart screen is blackened due to his abused selection and since he is contaminated by “virus”, first of all he should get rid of dust, dirt and rust present in his heart screen and should obtain the love of Supreme Lover. If he obtains such a love and if he is not outside of the heart of the Prophet and he is deemed to have started to advance in Divine Love.
Rumi states that it is the essence of Islam by expressing that aşk-est tarik-u rah-ı peygamber-i ma! (The path of our Prophet is Love)
All of these sayings of ours is “Knowledge” about the Love Path. However, unless you enter this path, memorizing the knowledge in travel guide has no meaning on its own. Rumi says that “aşk amedeni buved, ne amuhteni”! (Love is not learnt, but it just comes in)
Despite the incredible violence imposed on Huseyin, the son of Huseyin and other Holy imams continued to call people to have real happiness. The barbarity and cruelty directed at Semsh could not prevent Rumi from calling people to the Love Path. The death of Love Master is not like the death of any ordinary person. Rumi saw his own death as a Şeb-i Aruz (The Night of Reunion). He had his Night of Reunion in 1273, 733 years ago. We love him and we say that "we are glad that you are present”.
Extract Islamic Doctrine of Rumi versus racism, power and fortune ambitions and doctrines of hatred and hate invites us to know the real meaning of Kuran'ı Kerim (Qur’an)
Since humanity has aspiration for Divine Love which is the base of Equality and Justice Principle and which is also the source of Live and Environment Love, Thought of Rumi means common principles and targets of humanity. However, no correct thought could be exempted from being misunderstood and abused throughout Humanity History. If any opinion which is contrary to universal facts is referred to Rumi, let us know that such an opinion can not belong to Rumi.

Prof. Dr. Hüseyin Hatemi