There are references in some verses of the Holy Quran on the comradeship between God and human beings. Some Muslim interpreters and theologians deemed God grander than being a comrade of his creatures. They basically viewed God"s comradeship as below his dignity. They maintained that this conviction will lead to the humanization of God. Contrary to most of the theologians, the mystics have gone further and have spoken of God"s love towards human beings and vice versa; whereas in the Quran God"s love is not mentioned. In fact love is an excess of affection. This mystical belief has been at times criticized. A formidable part of Rumi"s works in verse and prose is his love lyrics. Through a general study of Rumi"s, the writer concludes that despite speaking of God as lover and beloved he is careful not to identify with God. On certain occasions he has emphatically attempted to pinpoint the borderline between the lover and the beloved.

In the western civilization, the predominant methods belang to the category of the "hermeneutics of suspicion". In contrast, Islamic civilizationis charactrized by various interpretive methods that deserve to be called the "hermenuetics of trust", although this, of course, is trust in God alone. nonetheless, despite a general agreement on the importance of trusting in God, one can observea deep tensian between the interpretive approach of the Mutakallimun and the urafa, the "gnostics". the mutakallimun, and along with them that of the fuqahii, is were more likely to trust in God"s wrath and ven geance, while the urafa preferred to trust in God"s Mercy and forgiveness. the writer endeavours to explain in detail Ibual-A"rabi"s theoris about same important concepts as Mercy, trust in God, incomparahility, and similarity. in this respect, he refers to basic texts of Ibnal-A"rabi.