Volume 12. December 2011 Transcendent Philosophy


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Volume 12. December 2011 
Transcendent Philosophy 
An International Journal for 
Comparative Philosophy 
and Mysticism 

Editor 
Seyed G. Safavi 
SOAS, University of London, UK 
 
Book Review Editor 
Sajjad H. Rizvi 
Exeter University, UK 
 
Editorial Board 
G. A’awani, Iranian Institue of Philosophy, Iran 
A. Acikgenc, Fatih University, Turkey 
M. Araki, Islamic Centre England, UK 
S. Chan, SOAS University of London, UK 
W. Chittick, State University of New York, USA 
R. Davari, Tehran University, Iran 
G. Dinani, Tehran University, Iran 
P.S. Fosl, Transylvania University, USA 
M. Khamenei, SIPRIn, Iran 
B. Kuspinar, McGill University, Canada 
H. Landolt, McGill University, Canada 
O. Leaman, University of Kentucky, USA 
Y. Michot, Hartford Seminary, Macdonald 
Center, USA
 
M. Mohaghegh-Damad, Beheshti University, Iran 
J. Morris, Boston College, USA 
S.H. Nasr, The George Washington University, 
USA 
S. Pazouki, Iranian Institue of Philosophy, Iran 
C. Turner, University of Durham, UK 
H. Ziai, UCLA, USA 
 
 
Assistant Editor: 
Shahideh Safavi, University of London 
 
Coordinator: 
Seyed Sadreddin Safavi, University of London 
 
Layout & Design 
Mohamad A. Alavi, www.mediatics.net 
 
Transcendent Philosophy Journal is an academic 
peer-reviewed journal published by the London 
Academy of Iranian Studies (LAIS) and aims to 
create a dialogue between Eastern, Western and 
Islamic Philosophy and Mysticism is published in 
December. Contributions to Transcendent 
Philosophy do not necessarily reflect the views of the 
editorial board or the London Academy of Iranian 
Studies.  
 
Contributors are invited to submit papers on the 
following topics: Comparative studies on Islamic, 
Eastern and Western schools of Philosophy, 
Philosophical issues in history of Philosophy, Issues 
in contemporary Philosophy, Epistemology, 
Philosophy of mind and cognitive science, 
Philosophy of science (physics, mathematics, 
biology, psychology, etc), Logic and philosophical 
logic, Philosophy of language, Ethics and moral 
philosophy, Theology and philosophy of religion, 
Sufism and mysticism, Eschatology, Political 
Philosophy, Philosophy of Art and Metaphysics. 
 
The mailing address of the Transcendent Philosophy 
is: 
Dr S.G. Safavi 
Journal of Transcendent Philosophy  
121 Royal Langford 
2 Greville Road  
London NW6 5HT 
UK  
Tel: (+44) 020 7692 2491 
Fax: (+44) 020 7209 4727 
Email: philosophy@iranainstudies.org 
 
 
Submissions should be sent to the Editor. Books for 
review and completed reviews should be sent to the 
Book Review Editor. All other communication 
should be directed to the coordinator. 
 
Transcendent Philosophy is published in December. 
Annual subscription rates are: Institutions, £60.00; 
individuals, £30.00. Please add £6.00 for addresses 
outside the UK. The Journal is also accessible online 
at: www.iranianstudies.org. 
  
© London Academy of Iranian Studies  
ISSN 1471-3217
 

 

 
 
Articles 
 
 
The Structure and Semiotics of 
the Second Book of Rumi’s 
Mathnawi as a Whole 
Mahvash Alavi 
[5-28] 
  
Ethics in the Protection of 
Environment 
Seyyed Mostafa Mohaghegh Damad  
[29-54] 
 
Mulla ‘Ali Nuri as an Exponent of 
Mulla Sadra’s Teachings 
Janis Eshots 
[55-68] 
 
A Comparative Study of ‘Faith’ 
from Kierkegaard’s and 
Rumi’s Perspective 
Masoumeh Bahram 
[69-92] 
 
Fundamentality of Existence 
Aziz Daftari 
[93-118] 
 
Mulla Sadra and the Unity and 
Multiplicity of Existence 
Karim Aghili 
[119-146] 
 
Avicenna on Matter, Matter’s 
Disobedience and Evil: Reconciling 
Metaphysical Stances and Quranic 
Perspective 
Maria De Cillis 
[147-168] 
 
Some Reflections upon 
Islamophobia 
as the ‘Totally Other’ 
Seyed Javad Miri 
[169-184] 
 
 
 
Religion and Artificial Intelligence 
Alireza Ghaeminia 
[185-200] 
 
Suhrawardi and Mohaghegh 
Dawani on the  
Intuitive Knowledge of Soul 
Ebrahim Rezaie 
[201-222] 
 
Transcendence Model of 
Intellectual Evolution 
Seema Arif 
[223-252] 
 
Foundations and Development of 
Absurdism in Western 
Thought: Reflections from 
Perennialist Perspective 
Bilal Ahmad Dar 
[253-278] 
 
Religious Studies and the 
Question of Transcendence 
Muhammad Maroof Shah
 [279-306] 
 
Relationship of Theoretical and 
Practical Rationality in the 
Philosophy of Kant and Mulla 
Sadra and Some of its 
Consequences 
Sima Mohammadpour Dehkordi
  
[307-320] 
 
 
Mysticism of Ferdowsi’s 
Shahnameh: An International Epic, 
Mystical and Sagacious Persian 
Masterpiece 
Seyed G Safavi 
[321-332] 
 
 
 
 

 
 
 
 
 
 
 
 
 

Transcendent Philosophy © London Academy of Iranian Studies 
 
 
 
The Structure and Semiotics of  
the Second Book of Rumi’s 
Mathnawi as a Whole 
 
Mahvash Alavi 
London Academy of Iranian Studies, London, UK 
 
 
Abstract 
Mathnawi is the masterpiece of Mawlana Jalaluddin Mohammad 
Balkhi Rumi Khorasani (1207-1273 CE), the greatest Muslim Persian 
mystic and poet who composed the Mathnawi around seven hundred 
years ago in Konya.  
 
Hitherto the most important criticism in regards with Mathnawi is its 
apparent lack of structure and plan. 
 
However, in this paper, the author aims to illustrate the structure, 
semiotics and synoptic view of the second book of Rumi’s Mathnawi, 
which hitherto has never been attempted before.  
 
The main theme of the second book is ‘friendship’, “seeing”, “not-
seeing” and ‘certainty’ which has been presented in twelve parallel 
discourses. The sections within each discourse were not planned 
linearly but synoptically using the literary principles of parallelism 
and chiasmus. 
 
The structure of the second book, which is comprised of, 3810 verses, 
111 sections and 61 stories, is constituted of 12 discourses in 3 blocks. 
The present article is the third chapter of my forthcoming book, titled 
“The Structure, Semiotics and hermeneutic of Book Two of Rumi’s 
Mathnawi”, which will be published in December 2011 by the 
London Academic of Iranian Studies Press (LAISP).  
Keywords: Rumi, Mathnawi, structure, semiotics, sign, Parallelism, 
friendship, “seeing and not-seeing” and certainty. 
 

6 Mahvash Alavi 
Introduction 
 
The Second Book of The Mathnawi is comprised of 3810 verses, 111 
sections and 61 stories, which based on the synoptic approach and due 
to the importance of structure, has been divided into 12 discourses. The 
analysis of each Section was presented in the previous chapter. This 
chapter will analyse the structure and general relations between the 
twelve discourses. In this chapter besides showing the close and 
organized relationship between the discourses, we will portray how 
Rumi has created a unique and beautiful connected network of spiritual 
concepts and themes which are actively related and alive in the form of 
stories that although in appearance seem to be unrelated and scattered, 
internally are connected and harmonious.  
 
 
The analysis of the discourses that was presented in the previous 
chapter has made the analysis of Book Two of the Mathnawi as a whole 
possible. The synoptic structure of Book Two which is demonstrated in 
the diagram below shows that the 12 discourses have been organized 
through chiasmus and parallelism. Discourse one and twelve each have 
twelve sections. Discourse six and seven, which divide Book Two into 
two sections, each have 14 sections. In the design and form of the 
discourses there is a definite parallelism which is even, odd, odd, odd, 
even, even, even, odd, odd, odd, even. The collective sections of the 
parallel discourses also have numerical symbolic meaning. Discourses 
one and twelve each have twelve sections which in total comes to 24 
sections, and 24 is result of the multiplication of 6 x 4 and 12 x 2 
1
.  
 
 
Discourse two and discourse eleven have 12 sections, which is the 
result of adding 7 + 5 and the result of multiplying 6 x 2. Discourse 
three and ten collectively have 16 sections. Discourse four and nine 
each have 7 sections and collectively 14 sections. Discourses five and 
eight each have 8 sections and collectively have 16 sections, and 
discourse six and seven each have 14 sections, and collectively have 28 
sections. Thus, numerical parallelism in Book Two is similar to Book 
one. This symmetry based on parallel duos is amongst discourses that 

The Structure and Semiotics of the Second Book of Rumi’s Mathnawi as a Whole 7 
are structured based on chiasmus. In the diagram below the number of 
sections in each discourse is portrayed in brackets. The symbolic 
meaning of numbers has been covered at the end of chapter one.  
 
 
“It is interesting to notice the way Rumi has used the number of 
sections in each discourse to produce a significant series and symmetry. 
The symmetry derives from an important distinction in Islamic Culture 
between odd and even numbers. In Book One the symmetry is Odd, 
Even, Odd, Even, Even, Even, (centre) Even, Even, Even, Odd, Even, 
Odd. In Book Two the symmetry is Even, Odd, Odd, Odd, Even, Even, 
(centre)  Even, Even, Odd, Odd, Odd, Even. The numerologically 
significant series is derived from adding together the number of 
sections in discourses which are in parallel. This gives for Book One 18, 
30, 18, 40, 40, 24. For Book Two the series is 24, 12, 16, 14, 16, 28. In 
Book One, the most spiritually significant number foe the Mevlevis is 
18, but 12 and 6 are also important; 40 is also spiritually significant in 
Islamic Culture as in other Middle Eastern Cultures. Thus the series in 
Book One gives three times 6, five times 6, three times 6, 40, 40, four 
times 6. In Book Two the series is different and requires the two halves 
to be seen in contrast and similarity: both contain 16, and a number, 24, 
28, and half of that number, 12 and 14. The numerology requires that 
the discourses be read in parallel and chiasmically, and that is the 
significance of the numerological precision, to confirm that the 
discourses are in fact in parallel and chiasmic, the numbers may have 
spiritual resonances but their purpose here is to authenticate for the 
reader the correctness of taking the synoptic reading. The verse preface 
to Book Two has 111 verses. The purpose of a preface is to foreshadow 
what is to come. What is to come is 111 headings and sections. The 
number  111 in the preface has no significance other than the 
authentication of the number of sections, in case a scribe left one out 
perhaps, but it is, like the rest of the numerology, clear evidence that 
Rumi planned the Mathnawi very precisely, probably before he 
composed a single verse, because such precision and symmetry could 
never have arisen by accident.” 
2
 

8 Mahvash Alavi 
 

The Structure and Semiotics of the Second Book of Rumi’s Mathnawi as a Whole 9 
By using the same approach that was used in the previous chapter in 
order to analyse the parallelism between the different sections of a 
given discourse, the parallelism between the 12 discourses will be 
analysed.  
 
The Parallelism Of Discourse One And Discourse Twelve 
 
The parallelism between discourse one and discourse twelve is strong 
and apparent. Both discourses have a thematic structure and their 
parallelism is a form of contrastive parallelism. While the main theme 
of the first discourse is ‘not-seeing reality’ the main theme of the 
twelfth discourse is ‘seeing reality’. Furthermore, both discourses have 
the same internal structure of twelve sections.  
 
In terms of thematic / narrative structure the parallelism between the 
two discourses is as follows.  The first discourse with 12 sections has a 
story form. The discussions presented in the different sections of this 
discourse are two sided. The main issue in this discourse is 
“unrighteous friends” and “not-seeing”. The time and location of the 
story is the period before and after Islam, the era is ambiguous, the 
story is based in the Middle East region in and unspecified location. In 
this story visual and narrative logic is dominant over the time and space 
aspect. Rumi’s main technique in this section is the semiotic 
relationship between the spiritual and material through allegorical 
stories. The twelfth discourse which is also has 12 sections similar to 
the first discourse, has a narrative / teaching nature and the discussions 
presented in this discourse are also two sided.  
 
The twelfth discourse discusses three main issues: 1) the transcendent 
station of “’ayn al-yaqin”; 2) the threefold relationship of the perfect 
human being’ (Insan-e Kamil), God and society and 3) Divine love as 
the axis of the union of God, society and human beings. The time and 
location of this story is ambiguous and the logic of necessity and 
universality is dominant to the time and space aspect. Rumi’s technique 
in this discourse is dialogue and separation. While in discourse one the 
relationship of the human being with unrighteous people and Satan, and 
the destructive effects of this relationship have been explained, in 

10 Mahvash Alavi 
contrast to discourse one, discourse twelve engages in explaining the 
threefold relationship between the ‘Perfect human being’, God and 
society.  
 
The common keywords of the two discourses are Truth (Haqq), 
foolishness. Squinted-eye (double seeing), Messiah, sheikh/mystic 
(‘arif), Messenger of Allah, grape, the pious and crying. The 
contrasting aspect of the two discourses is “not-seeing” and “seeing”. 
Time and space in the twelfth discourse is ambiguous and generalized 
in order to portray that the path of establishing a relationship with God 
and seeing reality and truth (haqiqat), is eternally open for those who 
are eager and burning with the desire of union with the Beloved. As 
such, Book Two of the Mathnawi begins with ‘not-seeing’ and ends 
with “seeing” with the aid of wisdom (hikmat) and love. 
 
There are numerous other parallelisms between discourse one and 
discourse twelve, such as “The story of Shaykh Ahmad son of 
Khizrúya” in discourse one and the story of “How the Shaykh 
explained the hidden meaning of the tree to the seeker” in discourse 
twelve. In both stories the sheikh explains the secrets of the path for 
novice seekers and in both crying is effective in spiritual realisation. 
The parallelism between the story of “the pious” in discourse one and 
in discourse twelve is another instance of the parallelism between these 
two discourses. In the twelfth discourse the pious man reveals aspects 
of his stations and states for the seekers, which in a sense is a 
continuation of the story of the pious man in the first discourse, which 
explains the important results that are achieved by crying to and asking 
of God.  
 
The Parallelism Between Discourse Two and Discourse Eleven 
 
The number of sections of discourse two and discourse eleven is odd 
and is 7 and 5 respectively. The number 7 (the number of sections in 
discourse two) is amongst the sacred numbers and the signs of the 
stations of spiritual wayfaring. The number 5 (the number of sections in 
discourse eleven) is also amongst sacred numbers and is the sign of the 
five members of the Prophet’s Household (ahlul bayt), and the People 

The Structure and Semiotics of the Second Book of Rumi’s Mathnawi as a Whole 11 
of the Cloak (ahl al-Kisa). The structure of both discourses stress on 
the role of the central section and is in the form of chiasmus. While in 
discourse two Rumi engages in explaining the dangers and negative 
effects of unrighteous friends and not-seeing, in discourse eleven some 
of the principles of practical spiritual wayfaring for the elevation of 
one’s spiritual state and “seeing” and establishing relationships with 
pure human beings are discussed.  The parallelism between the two 
discourses is an evolutionary parallelism. In both discourses, 
techniques of contrasting relationships have been used in order to aid 
with the explanation of concepts and themes. The common keywords of 
the two discourses are: intellect (‘aql), Haqq, soul (nafs), Prophet, 
Mustafa, light and Divine saints (ulya).  
 
The transcendental similarity between the central sections of the two 
discourses is that in both discourses the negative role of self-worship 
has been stressed: 
 
“That mother of bad character, whose wickedness is in every quarter, 
is your fleshly soul.” (Mathnawi Book II: Verse 782) 
 
“The fleshly soul is suspect, not the sublime Reason: the senses are 
suspect, not the subtle Light.” (Mathnawi Book II: Verse 3499) 
 
In discourse two, section four, which is the central section, contains the 
main message of the discourse. The first message is the essential need 
of the evil-doing and bad-natured soul (nafs) for reform and guidance. 
The second message is exposing the enmity and hatred of the deniers 
and those who are blind-hearted towards the prophets and Divine saints. 
The third message is the necessity of the presence of a spiritual guide 
(murshid) for the guidance of human beings at all times and eras, and 
stressing on the principle of General Mahdavitat. The fourth message is 
the difference between the spiritual ranks of the Divine saints (Ulya 
Allah). The fifth message, is explaining the differences in the ranks, 
abilities and talents of spiritual wayfarers. The sixth message is the 
important issue that it is the human that heart that is the subject of 
Allah’s attention and not the body; and the seventh message is 
illustrating the conclusion of the mannerism of the spiritual 

12 Mahvash Alavi 
transformation of the true mystic and her/his ascendance to the station 
of spirit (ruh) and the World of Possibility (‘alam-e imkan).  
 
In discourse eleven the third section, which is the central section, 
contains the central message of the discourse. In this section Rumi 
engages in a discussion on the lack of understanding of the masses and 
novice spiritual wayfarers of the exalted ranks and stations of those 
who have reached perfection. Rumi also discusses the exalted rank of 
perfect human beings and their ability of influencing generated beings. 
The important issue that is discussed in the central section of discourse 
eleven, is explaining the reason for the misunderstanding and suspicion 
of the masses towards the perfect human beings; in addition self-
worship has been identified as the main cause of the spiritual decline of 
the masses and the pseudo-Sufis. Real examples of the perfect human 
beings that were discussed in the central section of discourse two have 
been presented in this section of discourse eleven.  
 
The Parallelism of Discourse Three and Discourse Ten 
 
The number of sections of discourse three and discourse ten are even, 
and 9 and 7 respectively. The central section of both discourses 
contains the main message of the discourse. The central section in 
discourse three is section 5 while in discourse ten the central section is 
section 4. As such both discourses are parallel in terms of their 
structural form. In terms of content both discourses also have 
contrastive, transcendental and evolutionary parallelism, as in discourse 
three the main issue is “unrighteous friends” and “not-seeing” while on 
the contrary in discourse ten “seeing” is presented in its highest form, 
in the sense that the spiritual wayfarer is in the station of haqq al-yaqin 
and the special friendship between the perfect human being and God is 
the main issue of this discourse. There is a strong parallelism in the 
techniques used in discourse three and discourse ten. Rumi’s main 
technique in discourse three is explaining contradictory relationships; 
“without the opposite, negating the opposite is not possible”. Examples 
of this are fire and light, greed and generosity, the horse and the rider, 
the sea and the morning dew, the disbeliever and the truthful, the pious 
and disbeliever. In this discourse divine manifestations are presented in 

The Structure and Semiotics of the Second Book of Rumi’s Mathnawi as a Whole 13 
the form of allegorical stories. In discourse ten, the transcendent 
dialectic journey of the spirit is presented in the form of allegorical 
stories. 
 
 
The common keywords in the evolutionary parallelism of the two 
discourses are: wisdom, sense, sheikh, spiritual, hermeneutics (ta’wil) 
and talent, mystic, squinted-eye (double seeing)/ blind, the light of God, 
sun, genus, the universal spirit, the particular spirit, water and sea, bad 
nature, light and fire, the sense of the soul and the sense of the sheikh, 
soul and spirit, the sea of body and the sea of spirit, heart, soul, friend, 
kindness, intellect and the imperative soul.  
 
There are also other parallelisms between these two discourses: the 

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