Volume 12. December 2011 Transcendent Philosophy

The Structure and Semiotics of the Second Book of Rumi’s Mathnawi as a Whole 23 
In the seventh discourse the deceitfulness of Satan even towards those 
who are intelligent is discussed. This story is a clear emphasis on the 
essential point that even individuals, who are very intelligent, are the 
subject of the deceits of Satan. However, the intelligent spiritual 
wayfarer by “seeing” the reality of Satan’s deceit is saved from being 
afflicted by it. Not-seeing reality is due to the love of objects. The role 
of supplication and need for attaining the rank of ‘ayn al-yaqin is also 
analyzed in this discourse.  
 
By comparing the different degrees of the rank of ‘ayn al-yaqin, which 
arises through intuitive knowledge, in the link sections and discourse 
seven and eight, Rumi discusses the sole attention of the scholars of the 
exoteric sciences, regardless of religious or secular, to the exoteric 
signs and effects, which does not lead to the attainment of union with 
Reality (haqiqat). The understanding of the philosopher and the 
theologian of reality, is only achieved through the rational sciences, as 
such it is incapable of seeing reality, such as the difference between 
Fakhr Razi and ‘Attar and Rumi.  This issue is a discussion on the 
constant historic battle between theologians and the scientists of the 
exoteric sciences with mystics in the history of human thought.  
 
Discourse eight is about the seekers of wisdom (hikmat) and certainty 
(yaqin) who on the path of spiritual wayfaring are confronted with the 
scholars of the esoteric and exoteric sciences, and only if they can see 
the essence, through distinguishing between right and wrong with the 
aid of the guidance of the Divine saints and Divine aid they come to 
discover the reality of yaqin. The believer who is a lover and is 
constantly after Qur’anic wisdoms, discovers this wisdom through the 
aid of the truthful guide (murshid), and becomes joyful. As one cannot 
go on a distant journey without a ride, without knowledge, deeds and 
the companionship of Divine friends, journeying on the path towards 
Haqq is also impossible.  
 
3.  The third block is comprised of discourses nine to twelve and its 
theme is “haqq al-yaqin” and “friendship with the Beloved (God)”. 
This is the most supreme stage of Book Two. Discourse nine is about 
the “stage of serenity (itminan)”, “the importance of the existence of 

24 Mahvash Alavi 
prophets and Divine saints”, “the attributes of the pir” and the stage of 
“seeing Allah”. This discourse is the beginning of the rank of haqq al-
yaqin, which is attained by the perfect human. The contrast between the 
certainty of those who are astray and prophets and Divine saints is 
amongst the other issues that are analysed in this discourse. Pir, 
murshid, or the perfect human (insan-e Kamil), other than essential 
necessity is the complete manifestation of the Divine. In this discourse 
the relationship between the perfect human and God is “the union 
between the manifestation and the manifested”.  
 
Based on discourse ten, the human spirit does not reach spiritual 
perfection from acquired knowledge (‘ilm husuli), however, religious 
wisdom which is illuminated by the Divine light delivers the human 
being to the peak of the skies of spiritual perfection. ‘Ilm al-yaqin is the 
introductory stage to attaining haqq al-yaqin. Amongst the signs of 
spiritual wisdom is revealing the path towards Allah, causing positive 
existential transformation, patience and chivalry. In the central section 
of this discourse annihilation and subsistence in Allah and the quality 
of the rank of haqq al-yaqin of the perfect human is proven. Besides 
being a connector between the previous three sections and the next 
three sections, this section itself is a combination of stories and 
teaching segments. While in sections 2 and 5, Ibrahim Adham has been 
described as an example of Divine saints and those who possess the 
rank of haqq al-yaqin, in section four, which is the central section of 
this discourse, through explaining the general meaning of the perfect 
human and some of her/his degrees and the nature of her/his 
relationship with Allah and his dominance over the firmaments, the 
universality and the necessity of the concept and existence of the 
perfect human and her/his place in the world of phenomena is 
established. There is emphasis in this section on the golden rule of 
Islamic mysticism that there is only one infinite and unlimited “being”, 
and all that which is limited and multiplicity, are phenomena and not 
“being”. 
 
In discourse eleven, the contrast between the Divine saints and the 
people of the world, the deep and mutual relationship of friendship and 
love between God and Divine saints, the lack of understanding and the 

The Structure and Semiotics of the Second Book of Rumi’s Mathnawi as a Whole 25 
misunderstanding of people towards the Divine saints and the special 
benevolence of Allah towards his friends are discussed. In the initial 
story, the benevolence of Allah, in the second story the high rank of 
Divine saints, in the third story the submission of the firmaments to the 
call of the vicegerent of God (wali al-Haqq) and in the two part fourth 
story the different aspect of the Divine human who is “tayyar” and his 
spiritual superiority over others are discussed.  
 
In the twelfth discourse which is the most important part of Book Two, 
after a theoretical introduction in section one, through presenting 
different allegories such as the three part story of “Yahya (John the 
Baptist) and the Messiah (Jesus)”, “the tree of life”, “the quarrel of four 
people about grape” and “How dissension and enmity amongst the 
Ansár were removed by the blessings of the Prophet”, Rumi discusses 
the supreme rank of haqq al-yaqin and the positive, constructive and 
life giving role of the prefect human who has attained perfection 
through the Divine light, in human society. In this discourse the 
important and three-sided relationship between the “perfect human, 
God and Society” is discussed, and Divine love has been introduced as 
the axis of unity in society and amongst humans. This discourse is the 
last discourse of Book Two.  
 
Conclusion : Linear and non-linear order of  
Book Two of the Mathnawi 
 
In this section the way in which the two approaches of linear sequential 
reading and non-linear synoptic reading, and the way in which the 
themes of the discourses are related to each other will be analysed 
through parallelism. In reality the discourses of the three blocks discuss 
the following themes and issues in a masterful and artistic manner: the 
evolutionary journey of the spiritual wayfarer’s spirit from incomplete 
certainty to transformed and perfect certainty; the results of friendship 
with beings with low existential ranks and in contrast the friendship of 
the shadow with the sun and the perfect human as the most perfect 
being in the world of possibilities.  
 

26 Mahvash Alavi 
The Diagram below portrays the curve the sequential movement from 
the lowest to the highest. The curve begins from the lowest point – 
discourse one- and gradually and at the same time as the spiritual 
transformation of the spiritual wayfarer and the perfection of the spirit 
moves up, and its point of perfection is portrayed in discourse twelve.  
 
 
 

The Structure and Semiotics of the Second Book of Rumi’s Mathnawi as a Whole 27 
Discourse four – the final section of the first block – is primarily about 
not-seeing, Satan and unrighteous friends. Discourse nine is in a 
positive evolutionary contrast with it, as discourse nine is the beginning 
of the third block and is about seeing reality and friendship with God. 
Discourse five, is the first discourse of the second block and discourse 
eight is the final discourse of the second block and their primary issue 
is the contrast between the love of fools and wise friends and Divine 
saints, and seeing and not-seeing. Discourses six and seven on the one 
hand form the middle section of the second block of Book two and on 
the other hand they form the middle section of Book Two as a whole. 
The foundation of the structure of both discourses is based on emphasis 
on section 7 in each respective discourse. In section 7 of discourse six, 
the prophet declares an incorrect supplication as the cause of his 
companions illness. In section 7 of discourse seven, another companion 
of the prophet supplicates to the Divine court so that he does not fall 
into the trap of Satan, which is another form of spiritual illness. Thus, 
discourse seven and discourse six are in contrastive evolutionary 
parallelism, as in discourse six the concept of “seeking refuge in the 
Divine saints” is presented  and in discourse seven the concept of 
“seeking refuge in God is presented.  
 
 
In both discourses the mystic in spiritual wayfaring must always seek 
the companionship of spiritual friends who are also journeying on the 
path towards Allah. This congregation is a barrier which prevents the 
deceitfulness of Satan from affecting them. Further, in both discourses 
paying attention to “signs” has been introduced as one of the important 
factors of success in spiritual wayfaring.  
 
 
As such in book two of the Mathnawi there are two systems of 
organizations: the system of sequential linear organization and the 
system of synoptic non-linear organization.  
 
 
 
 

28 Mahvash Alavi 
Bibliography 
 
Qur’an. 
Eco, Umberto, A Theory of Semiotics, Bloomington, Indiana Press, 1979. 
Kulayni, Muhammad, Usul al-Kafi, Qum, 1360.  
Rumi, Jalal al-Din, Mathnawi, edited by Nicolson, R, Tehran, 1360. 
Safavi, Seyed Ghahreman, The Structure of Rumi’s Mathnawi Book One, London, 
2006. 
Safavi, Seyed, G, edited, Rumi Teachings, Philadelphia, 2008. 
Shimmel, A, The Mystery of Number, Oxford, Oxford University Press, 1994
 
 
Endnotes  
 
1
 Numerical symbolism has been previously discussed in the first chapter and 
will be touched briefly again in this chapter. 
2
 Alavi, Mahvash, the synoptic view of Book Two of Rumi’s Mathnawi in 
Rumi Teachings, Safavi, S.G., 2008,  Philadelphia. P 105. 
3
 
By love bitter things become sweet; by love pieces of copper become golden; 
By love dregs become clear; by love pains become healing; 
By love the dead is made living; by love the king is made a slave. 
This love, moreover, is the result of knowledge: who (ever) sat in foolishness on such 
a throne?
 
4
 Kulaini, Usul al-Kafi, vol 2, p 51 

Transcendent Philosophy © London Academy of Iranian Studies 
  
 
  
  
Ethics in the Protection of Environment 
  
Seyyed Mostafa Mohaghegh Damad 
Beheshti University, Tehran, Iran 
 
 
 
Abstract 
 
Earth was bestowed upon mankind in a pure and pristine condition 
and sworn not to abuse and destroy this God given gift. Nonetheless, 
today we observe a savage abuse of its natural resources, total 
destruction of spaces of certain inhabitants in different parts of the 
world, extermination of certain species, and ultimately ruining the 
earth, water and the space altogether to un irreplaceable degree. 
 
Fortunately today, the environmentalists and experts are not the only 
one recognizing the enormity of the problem. There is a kind of rising 
public awareness and worldwide outrage in many parts of the world, 
against irresponsible behavior of certain countries and international 
establishments being the major cause of these destructions. 
 
The reality is that the root cause of the crisis in the modern time 
should be sought in man’s view and interpretation of his natural 
environment. In another word, the main problem is in man’s 
epistemology and worldview. 
 
In our opinion, the true alternative and the solution lie in return to the 
perception of religions towards nature and environment. 
 
Keywords: Environment, destruction of species, inhabitants, and 
natural resources, religious guidance(teachings), nature, spiritual 
conception of nature, scientific approach, culture of protection of 
nature. 
 

30 Seyyed Mostafa Mohaghegh Damad 
 
Introduction 
 
Enjoining the soundness and protection of the natural environment 
constituted one of the most principle teachings in the history of divine 
religions. Faithful’s believed that on the eve of creation the Lord had 
pledged man not to bring corruption and ruin to the earth for which he 
had forsaken the Heaven. Man was sworn not to betray this trust, i.e. 
this pristine and pure earth. He was forewarned sufficiently against the 
dire repercussions of not upholding this trust. Yet, the fact is that 
humanity attention to this matter and the insidious calamity that has 
befallen it, seems to an entirely modern issue. Natural environment 
crisis is the main issue that preoccupies modern humanity. Ferocious 
and cruel approach towards nature in recent centuries which stemmed 
from expansionist motives [and has led to] relentless exploitation of 
raw materials, sea pollution because of the bitter phenomena of oil 
spills, slash and burn of jungles, global warming and thinning of the 
ozone layer, has finally roused man from the stupor of dereliction. The 
innocent ululation of the birds because of sumptuous hunting, the 
extinction of forests, and the stillness of the flying birds, the death of 
beautiful and colourful fish and whales, has opened the eyes and ears of 
the human beings so much that they are dedicating themselves to this 
task [ environmental protection].  It has moved his hard heart and made 
him to consider and find solutions the repercussions of this untenable 
style of living and consequence of this dominating and monopolistic 
way of life which seemingly considers any other life-form on the face 
of the earth as being insignificant. 
 
Religious leaders fell 
 
Many centuries came to pass in human life. The call of divine 
messengers and religious leaders fell on the deaf ears of aggressor and 
domineering human being. They failed turn his squandering eyes, nor 
tamed his cruel heart, while he continued to satiate his instincts like 
animals, seeking pleasures, joys and exploitations. Just as the holy 
Quran draws the picture of humanity at the time of Its Revelation: 
 

Ethics in the Protection of Environment 31 
”…They have hearts wherewith they understand not, eyes wherewith 
they see not, and ears wherewith they hear not. They are like 
cattle,….”
1
 
 
Man finally was caught in the painful infliction resulting from his 
own misdeeds; the horrible perversion that he fomented himself, had 
made his life miserable. 
 
Corruption has appeared in the land and the sea on account of that 
which man’s hands have wrought…
2
 
 
Now it seems as if humanity is going through the first moments of 
wakefulness at the dawn of alertness, rubbing his drowsy eyes. The 
very eyes that had been closed in the deep slumber of heedlessness in 
the darkness of centuries. 
 
Fortunately today, the environment scientists and experts are not the 
only one recognizing the enormity of the situation. There is a kind of 
rising public reaction and popular protest in all inhabited parts of the 
planet earth. This is a promising tiding; for I believe that as long as this 
important issue is understood by all, and the jeopardy threatening 
humanity is not publicly discernible; the cries of a handful of people in 
form of “Green parties” would not reach anywhere and will not result 
in the ultimate solution, i.e. a popular mobilization of humanity; 
otherwise the issue shall remain buried within the conference 
proceedings and academic papers. In solving the problem, what is of 
paramount importance on which everything else depend, is to have the 
masses of humanity understand the problem. Then all that remains is to 
find the root causes and to point out on the furtive secret that conforms 
and complies with he sound, natural and pure disposition of human 
being; so that a proper solution and a logical strategy could be devised. 
 
Our time is replete with cautionary saviours in form of individuals or 
groups. Green parties have significant presence everywhere. Thousands 
of articles and books are being written and numerous screenplays and 
films are being made. Yet the sheer enormity and gravity of the 

32 Seyyed Mostafa Mohaghegh Damad 
 
situation is such as if all these efforts are of no efficacy, and serve only 
as placebo for such an illness. What is the mystery behind this? 
It seems that the riddle of the failure lies in ignoring the causes and 
pursuing the results. Should we not confront the issue in a fundamental 
way, and reach its roots, every efforts made is like giving placebo to a 
patient suffering from festering infectious cyst within himself. His 
condition is best illustrated by an Iranian poet: 
 
Alaji Nama Kaz Delam Khoon Nayayad, Sereshk az rokham pak 
kardan Che Hasel? 
 
Find me a cure for no blood comes forth from my heart, What is the use 
of cleaning tears from my face? 
 
A major portion of the efforts exerted by the environmental activists is 
merely in form of environmental engineering. As if instead of solving 
the problem, they are wiping the statement of the problem. One group 
claims that if we could completely transform our means of 
transportation and eliminate fossil fuel as a source of energy, the 
problem would be totally solved. Another group also states that there 
are parts of the earth that are still untouched and man must abandon the 
polluted areas and move into virgin and sound areas to be free of 
corruption and pollution. 
 
While appreciating all the efforts exerted towards better care from the 
inhabited earth using more rational means of production, transportation 
and similar matters, and acknowledging fact that there should be a 
constant drive, effort and thought given towards achieving more useful 
and appropriate alternate forms of technologies and lauding the works 
done in this respect, we believe that in spite of their scientific and 
scientific prominence these accomplishments alone do not hold the key 
to the final solution to the problem and release from the crisis. The 
question still remains that why the living habitat of humanity has 
become so unsightly and unpleasant? Why the situation has reached a 
point that a group of men, now that they have polluted a part of planet 
earth, wish to leave that place and go somewhere else so that once 
again they afflict that place with the same adversity? What is the 

Ethics in the Protection of Environment 33 
primary solution? Could an alternative be conceived that could 
reconcile man with his natural environment, so that he would refrain 
from merciless exploitation and infringement, and live peacefully 
embracing nature, clean and pure air and listen to the refreshing 
murmurs of doves, birds and fish? 
 
The root cause of the crisis in the modern time 
 
The reality is that the root cause of the crisis in the modern time should 
be sought in man’s view and interpretation of his natural environment. 
In another word, the main problem is in man’s epistemology and 
worldview.  
 
We hold the view that fanatical scientism, or in another words, rigid 
and inflexible scientific view lacking any spiritual support and 
interpretation and description of the world through the narrow portal of 
empirical science which itself is  the major gift and achievement of 
industrial development in recent centuries, is the main factor of 
destruction, pollution and ruin of humanity’s natural environment. In 
the modern lexicon, Science has replaced “Faith” and worship of earlier 
human beings. 
 
It was French scientist, August Conte who first stated that the course of 
human knowledge has three stages: 1) Divine or Godly, 2) 
Philosophical or Dialectic, and 3) Scientific. At the divine stage, human 
being attributed all the affairs to will of God and supernatural. At the 
philosophical stage, human mind became capable of experimentation 
and abstraction and thus attributed the natural affairs to the powers that 
were unseen but their effects were visible. At this stage man sought 
actual cause or final cause for natural events. In the third stage or the 
scientific or investigative stage, imagination and rationality become 
function of observation and experience: something is valid when it 
could be sensed and observed. Conte believed that humanity has passed 
through the first two stages and has now reached the third stage. No 
longer would man fruitlessly clamor for things that are of no use for 
him, and would only deal with matters that would benefit life and 
would be of use. In the later days of his life, August Conte tasted the 

34 Seyyed Mostafa Mohaghegh Damad 
 
yen for tenderness, and upon the basis of his philosophical convictions 
established a creed called Religion de l’Humanite
3
, and built a house of 
worship and established a series of rites of worship. He maintained that 
nowadays no creed would be acceptable and followed unless the 
scientists of the age accept it; and that  the scientists have passed 
through the divine and metaphysical stage, and any creed that they 
could accept on the basis of conviction and faith inevitably must 
conform with empirical science. In another words, science is the future 
religion of human being. Conte then added that modern science could