@article{2018,title={IMITATION IN MEVLÂNÂ: CAUSES AND WAYS OF EMANCIPATION FROM IMITATION},abstractNode={While the Almighty God says in the Holy Book that “He created the humankind for worship”, some Qur’an exegesists state that worship means knowing oneself. According to the sufist tradition, the purpose of humankind being on this World is “knowing itself”. As Sufists state with their common phrase that “the one who knows himself knows Him”. Specifically, in Mevlânâ teachings, humankind’s reasonof creation is to know itself and to use its abilities and blessing which means being a servant to God. For Jelaleddin Rûmî, soul needs nourishment just like the body. Nutrient of the soul is the effort of “knowing” and “understanding” oneself. Our Prophet (pbuh), too, states that every child is created capable of knowing the truth (by their nature). One is born in such a way that he is able to choose and apply his creationreality even without the intervention of external factors. Furthermore, children start learning imitating their parents. Imitation, is the act of exactly replying the actions, words or behaviours of the demanded people, or groups. Even though imitation may be a way of learning during childhood, it is not a track to be followed for a lifetime. At this point, Mevlânâ offers comprehending and internalizing the reality instead of imitating. In this teaching, while Qur’an encourages taking Prophet (pbuh) as an exemplary person is certainly not imitating. Following someone blindly is not the same as accepting an role model knowing why and in what circumstances he did the certain actions. Finding solution fort he problems occuring when time and circumstances change by reconsiderating and understanding them (when the meaning of the action is determined) will surely prevent imitating. In the İslamic tradition, companions of the Prophet (pbuh) emphasized that there is no good in applying an action of another without understanding, and even without internalizing it. As a matter of fact companion Ali says: “There is no good in the worship, that is not comprehended and the recite, that is not thought upon.” An important Islamic figure Mevlânâ says: “ An imitator is much like a river bed. He cannot drink the water flowing through him. Water flows through him but becomes vouchsafed to the ones who drink it”. By this, he means water, the source of life, is vain fort he imitator but it can be “the fountain of youth” (âb-ı hayat) for the one who wants to “understand”. Mevlânâ points out that whilst illiteracy, heedlessness and not thinking are the reasons for people to imitate; ego, arrogange, vanity, ambition of rank are the reasons why they are so eager on repeating. While the holy Qur’an says that “ He mad efor you hearing and vision and intellect that perhaps you would be grateful” it means that Allah (c.c) has first granted ears, then eyes, and then a heart for humans to understand. An acknowledgement will be achieved by heart in those whose ears hear the sound of the revelation and the Prophet, and whose eyes see the truth in them. As a matter of fact, this is also the primary recipe for getting rid of imitation. Peace of people and societies lie in revealing the treasur within them. One who discovers what it means to be oneself will develop and produce. While imitation prevents one from being effective, it will also lead to an ostentatious, jealous and envious society. Realizing and understanding oneself will repair deteriorations and be the founder of trust, mercy, justice and love, peace, unity and solidarity. Since imitation is an obstacle, one who is freed from it will become free, and the one who is free will produce. In the and, producing people and society will be saved from imitation.},author={Nuran DÖNER},year={2018},journal={The Journal of Academic Social Science Studies}}