Audio file: / vlmmmntp8djc ------------------ Hafez says: He said that his friend was high-headed. His crime was that he revealed secrets. Hafez says in another sonnet: Hallaj With this in mind, Shafi'i should not ask questions like these. He says that you should not discuss these issues related to mysticism and sublime religious experiences with the jurists, because they do not have a deep understanding of these issues and will quickly issue orders to kill you. . Iqbal says, where does a person reach when he shouts "An-Haq" and is able to say "An-Haq" and that is the capacity of a person who reaches a place where he can not only see God but also be filled with God. In fact, Iqbal believed that it was not Hallaj's mortality that made him say the truth, but it was God who entered into Hallaj. According to Iqbal's belief, soul and body are inseparable and cannot be divided into two parts and analyzed. This is neither materialism nor spiritualism, which means that a person is neither entirely spiritual nor entirely physical. According to Attar Nishaburi, a person is a talisman. Attar says: It became a part of the whole when the soul fell into the body. and oil are separated from each other and are forcibly placed together. Ibn Sina says: The soul is like a dove that came from the sky and was placed in the cage of the body. Iqbal says that the soul is the perfection of matter and it is not that these two are strangers to each other. He says that soul and self are superior, in other words, God is in all existence, it is inside matter, and when we say that matter reaches perfection and has a soul or self or ego, it does not mean that someone from a higher height breathes a spirit into him. God, who is everywhere, appears in degrees of matter. In fact, he believes that when life is found in this world, it is God who gives a wink to the whole existence that has revealed a part of his existence. In general, life belongs to God and nothing else can be life without God being there, so God suddenly takes out his head from within this matter, and this taking out the head is the discovery of life, life that is accompanied by awareness, knowledge and reason. Therefore, when life is found in the world, especially human life, there is a window where God shows himself more easily, consciousness appears, knowledge, reason and will appear, and will is not found except in the presence of God. If I want to borrow from our mystical interpretations, Iqbal has reached a kind of monotheism of verbs. Because our sages, especially our mystics, said that we have several stages of monotheism, the monotheism of attributes means that every attribute that you see in this world is actually an attribute of God, life is only an attribute of God, and every creature becomes alive in relation to Him and does not have life by itself, monotheism. Inherent means that God is essentially one, monotheism of actions which is at a higher level, which means that everything that is done in this world is directly the work of God, and we do not have one more subject, and that is God, and other subjects are actually formal and They are apparent. Iqbal is close to monotheism of attributes and especially in the concept of life and will that we do not have one more living being and that is God and every life is his life. ... -------------------------------------------------------------- Source: Maulana Jalaluddin School of Rumi Episode 3 Dars 7- Dr. Soroush Abdul Karim Soroush