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The Nature of Religious Language… M. Mousavi Karimi and H. Tehrani Haeri / (73
Hence, Rumi makes a difference people, which implies that
between inner and outer color. God’s color is indeed the
The outer (apparent) colors of same as humans’ good
objects are sensible and so characteristics and behaviors.
are perceived through the It is clear that this kind of
sense of sight. color is not equivalent to
The inner color, however, physical colors but is
is a spiritual property that essentially a spiritual entity.
reveals humans’ good or bad Hence, what the verse
characteristics. In the latter means by ‘color’ is different
use, the usual meaning of from what people normally
color has been replaced by an mean by it. So, they are
anomalous one. Hence, in the equivocal. Otherwise, it should
Quran the color, which is be assumed that the Quran
normally a physical property, has attributed a physical
has been attributed to God property to God, which is
who is presumably immaterial against the belief of all
and non-physical: Abrahamic religions, and hence
“(The) color (religion) is absurd. Rumi has mentioned
(of) Allah! And who to this equivocality by
(is) better than Allah comparing the apparent color
at coloring? And we to of a cow with the inner color
Him (are) worshippers.” of humans.
(Quran, 2: 138) In other poems Rumi has
considered God’s color as a
The verse says that God’s dyeing-vat in which different
color is the best color by colors (diversity) has transformed
which He colors the faithful
