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Paper abstract:

It is generally believed that Abū 'Alī ibn Sīnā (980-1037), the renowned physician, and philosopher and Jalāl al-Dīn Rūmī (1207-1273), the great mystic, express opposing views issues related intellect, soul, and spirit. However, a deep analysis of their views concerning these three concepts reveals numerous commonalities in their thinking and approach. This presentation analyzes the views of these giant thinkers and explores commonalities in relation to the three concepts, which, in turn, contributes to a better understanding of the interplay between Sufi and philosophical trends of Islam. More specifically, the presentation examines the views of these two towering figures through Central Asian Ismaili perceptions and ideas, as expressed in written sources. While not ignoring the views of Ibn Sīnā, Jalāl al-Dīn Rūmī and Central Asian Ismailis that are not necessarily in harmony, the presentation mainly focuses on commonalities in their thinking, and interpretations of the three concepts beyond sectarian, philosophical, and theological affiliations. It argues that in terms of the concepts most important to the teachings of the philosopher Ibn Sīnā, the mystic Jalāl al-Dīn Rūmī and the Ismailis have much more in common than previously understood.

Although Rūmī, in most cases, considers himself not opposed to anyone or any group (as expressed in his famous saying, Bā nīk-u bad-i khalq-i Khudā kār nadārīm - We have no business with a good or bad of God's people), he nevertheless directly criticizes the philosophers and logicians (as exemplified in his statement "The leg of the reasoners (istidlāliyān) is of wood). On the other hand, Ibn Sīnā, while criticizing theoreticians speculative theology (as exemplified in his statement "har k-ū na khar ast kāfirash mīkhānand" - The one who is not a donkey, they call him as a kāfir), he nevertheless shares common views with them on most fundamental Islamic issues related to the three concepts. In that regard, an examination of Central Asian Ismaili world-views, as expressed in their literature and oral traditions, also reveals interesting commonalities.