Jezik Rumijeve duše
The language of Rumi’s soul

Summary/Abstract: Rumi’s soul has dreamt away many earthly years while it slowly passed from the existential bed of one kingdom to another, from the world of minerals, plants and animals to the kingdom of the talking soul (nafs nātiqa) which is able to narrate reasonably and express itself meaningfully. In that way, it finally becomes a thinking soul in the zenith of its own ontological Islam, on the micro cosmological crossroad of unsobered worlds spread at the base of human heart or at the base of talking/thinking soul, and those higher worlds of ‘God’s khalif on the Earth’, the worlds of the intellect as a ‘interpretative prophet’ within ourselves, the worlds of the spiritual heart as a ‘throne of God’ within ourselves and the worlds of the creative imagination as a ‘heavenly earth’ of the pure divine symbols within ourselves. However, only after his encounter with Shams from Tabriz, that unusual messenger of ‘the religion of Love’, rumi’s, talking/thinking/remembering soul straightened up in its own inner world, in its very homelandn hidden behind Adamic shell, and, by the virtue of its own remembering of that which is best of its hitherto pilgrimage through the worlds at the base of its own heart, finally it started to remember the higher worlds – the interpretative ladder by which it was preparing to go back to its heavenly homeland to which every living soul strives.Having systematically conducted hermeneutics over its own grammar of faith, Rumi’s soul has been brought to the very spiritual realities of the symbolic language of the Word of God, while the mentioned realities are nothing but those existential toposes from which divine wisdom, love, beauty, goodness, nobleness, gentleness, affection, generosity... stem. It is where Rumi’s language comes from as well. The most directly growing on the symbolic language of the Word of God, Rumi’s language is such that it pulses according to the rhythm of the Being of God and overlaps with all the levels of the universal existence (al-kawn al-jāmi') which the Being of God pours in its theophanic descent and gradation from the world of Secrecy to the world of visible forms.Just like the words of macrocosm arose from the Word of God, so the words of microcosm arose from human soul like a pure print of God’s attribute of Speech. The Word of God creates worlds, and the words of humans interpret these worlds. Rumi’s philosophic-theological-Sufi and poetic opus is the best confirmation of that. Within him, there are calm words of his soul that affect the very hearts of things and phenomena in the universal existence, which was of extraordinary significance for Rumi. Since, if the words of humans do not permeate into the hearts of things and phenomena, then they are wrong and insincere; if they are wrong and insincere, they simply do not convey to soul the knowledge about the real nature of things and phenomena within us and around us. Then they are not good words, words that should have the smell of the aroma of the divine goodness, and, for that reason, none of them is worth thousand words, and it should, because that is why God has bestowed upon human soul the title ‘talking soul’ (al-nafs al-nātiqa) and has adorned it with the basic characteristic of His own attribute of Speech.

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