Özet:
The discussion of the relationship, specifically the relationship between God and man, is considered one of the most important concerns of religious people. Accordingly, Jalaluddin Balkhi, in order to realize such a relationship, posits independent existences for both God and man to provide the capability of establishing a relationship with each other. Therefore, in the works of this great mystic, the relationship between man and God is continuously and constantly evident; a God who, while dominating all existence, has manifested Himself in such a way that man can establish a relationship with Him and be able to address God as "You" without comparison, without specification, and without mediation. The relationship between man and God is divided into two parts: the relationship of God with man and the relationship of man with God. In this article, this relationship is examined based on Martin Buber's I and Thou pattern. Rumi, in establishing the relationship of man with God, posits levels that can be divided into four stages: the "I-It" relationship, the "I-He" relationship, the "I-Thou" relationship, and the "I-I" relationship. The "I-It" relationship is considered the lowest degree of relationship, in which the servant engages in it with a utilitarian view and for the purpose of fulfilling needs, after which God is forgotten once the need is met. In the "I-He" relationship, the utilitarian view is distanced, but distances still exist. The "I-Thou" relationship is beyond the previous two relationships; because in this stage, an intimate and close relationship forms between man and God to the point where the worshiper addresses their object of worship as "Thou"; this relationship is formed not for the sake of fulfilling needs, but out of proximity to God (Taqarrub ila Allah) and union with the Beloved. However, the stages of the relationship do not end here, and a higher level is also observable, which is the "I-I" relationship; a relationship in which even the slight distance present in "I-Thou" is annihilated, and man establishes a relationship with his God without any distance. An image of such a relationship cannot be observed in the thought of Western thinkers such as Martin Buber; perhaps the ultimate relationship they attribute to man is the I-Thou relationship, although Martin Buber, a contemporary philosopher, takes a new step in the discussion of relationship, and his small book titled I and Thou becomes the centerpiece for many thinkers of his time and after him, but Rumi's realization is something else.
Otomatik Özet:
PhD in Philosophy, Islamic Azad University, Science and Research Branch, Tehran addresses Him as "You," this relationship is formed not for the sake of fulfilling needs, but through Taqarrub ila Allah (seeking nearness to God) and union with the Beloved; however, the stages of relationship do not end here, and a higher stage is also observable, which is the "I - I" relationship; a relationship in which even the slight distance present in "I - Thou" is annihilated, and man establishes a relationship with his God without any distance.
In his ontology, Rumi sees, on one hand, the existence, soul, and spirit of the world which is infinite, eternal, and everlasting, and on the other hand, he sees the finite world which is temporal and subject to decay; and the distance between these two worlds is filled by the presence of the human being, who is capable of establishing a relationship with God. Perhaps one of Rumi's most important topics in all his works is addressing the discussion of the relationship between man and God and the issues surrounding it.
It is noteworthy that in Rumi's works, it is stated clearly and explicitly that the general public, with such a perspective, attempts to establish a relationship with God, and as long as they are in need of acquiring He said, 'At your command,' but no answer comes, and so I fear I might be turned away from the door.
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