Intellectuality of Goodness and Evil and the Divine Nature of Human Beings in Rumi's Thought

One of the important principles in theology and Islamic studies is the intellectuality or religiosity of goodness and evil. It is based on this principle that the following questions can be answered: Does the goodness and praiseworthiness of good deeds such as saving the innocent emanate from their nature? Would the killing of innocent people be considered as a good deed, if God ordered people to do so? Does God follow the natural criteria of goodness and badness or is it that whatever he does is good? For example if God punishes a child in the dooms day, can this be viewed as an evil deed? Is it the case that God transcends the ordinary human values so that none of His deeds could be considered as evil? Will those who never heard prophetic messages be punished based on innate criteria? Are people obliged to know God even before accepting religion? Is it the case that whatever is called ethical and humane is also religious? The Mo’tazelites, the Shiites and the Matoridites believe in the innateness of goodness and evil, while the Ash’arites believe in their religiosity. The present article explores Rumi’s views in his Fihe Ma Fih and Mathnavi. The claim is that his position is not consistent with the Ash’arites views and that it is more consistent with Hanafi-Matridites, Mo’tazelites and Shiites.