The importance, universality, accuracy or inaccuracy of any idea, thought or movement can be better understood through comparisons that are made via other ideas, thoughts and movements. Therefore, with a view to coming to a more precise conclusion about God, religion and human being, it’s better to examine Mevlâna’s concepts of God, religion and human being in comparison with the other ideas, thoughts and concepts that have been put forward in this regard. At the present time, Mevlâna is defined as humanist in certain milieu due to his discourse on humanity and philanthropy. Humanism in western thought puts the human being in the center of the universe, deems it as the only measure for everything, and -in a sense- divines the human being that is alienated from spirituality and values. However, Mevlâna’s views on human being are based on God. Mevlâna, a supporter of God based belief and understanding, sees the human being, who he deems as the most honorable creation, as a reflection of God on earth, and rejects the idea of a human being that is disconnected with God. While the humanistic trends in West which accept human beings as a centre of everything do not accept the power over human being; Mevlana who support the claim that God is a centre of everything perceive human love and human beings as the most superior creation and this perception come from the idea that the divine reflections are summed on human beings. This paper will analyze Mevlâna’s concepts of God, religion and human being in comparison with those used in humanism and it will question whether Mevlâna is a supra-religious and humanist thinker or a Muslim Sufi who puts the religion in the center In this article, as Mevlâna’s and Humanism’s relations to God, religion and human imagination and the relations of those concepts with each other, the answer of the the question of whether Mevlâna is a supra religious thinker or Muslim Sufi was sought. Most of the writers, poets, politicians, scientists orientalists, public, thinkers, -knowingly or unknowingly- have perceived Mevlâna as humanist poet or thinker because of humanistic ideas in his works. While some orientalists and ideologists consciously call Mevlâna as a “humanist”, some of them identify him as humanist without knowing basic and facile meaning of his “philanthropic” and “humanitarian” humanism. As people are trying to understand Mevlâna, they restrict the scope of his ideas with the eager of putting Mevlâna’s ideas in their own categories. Moreover, as they confine his universal thoughts to philosophical trends, they put him in certain philosophical platforms which his thoughts aren’t compatible with. As a result, an interesting philosophical image appear that is not Mevlâna owns. So as to know Mevlâna in a real manner, it is needed to be in his belief system, to understand Qur’an and Sunned well, to know and to perform Islamic Sufism with its all manners, to master contemporary knowledge and culture. People trying to understand Mevlâna with the attitude of pretended scientific logic but not paying attention to the terminology Mevlâna used put him in certain philosophical platforms which his thoughts aren’t compatible with and try to create humanist image. One of the most basic mistakes about Mevlâna is the claim that Mevlâna is a thinker representing humanism (Kara, 2007). Because of his messages advising peace, love, toleration, fellowship; to see universal thoughts of Mevlâna as supra religious and to describe universality of his ideas by putting away from religion can be explained by misunderstanding of Mevlâna. Mevlâna, analysing Islam and human being with the effect of the environment he lived in and trying to understand and describe and generating solutions to the problems, is a thinker grown up with the basics of Qur’an and Sunned. It is not true to identify Mevlâna, whose heart is full of love of God and believing it is possible to cope with problems with love of God in society, as a humanist because humanism is an idol replacing lost religions, faiths; religion idolizing humanitarian being in this world where the only guide is science. While the humanistic trends in West which accept human beings as a centre of everything do not accept the power over human being; Mevlâna who support the claim that God is a centre of everything perceive human love and human beings as the most superior creation and this perception come from the idea that the divine reflections are summed on human beings. To identify Mevlâna stating “Who praising the creations of God not The God lost their ways” (Mesnevi, III, 2127) and “You cannot find the clear way to the truth without saying there is no one serve except God. To be death person who is loved by God is better than to be alive person who is away from God.” (Mesnevi, V, 1241; Mesnevi, V, 4029) as a secular thinker excluding God, away from religion and religious spirit cause certain mistakes. Nothing is found against the Islam in the life and works of Mevlâna. He is a scholar extremely relying on Qur’an and Sunned and he is a thinker valuing human beings putting forward the love of human beings while speaking for Islamic mentality. According to Islam, humans are respectable, valuable, important and the most honourable one among all creations regarding their creation, character and function. Mevlâna handles the love and value of human beings regarding Islamic religion. He don’t like humanists because he never perceives God as a rival of human beings and never idolises the human beings. As Mevlâna states “I am the servant of the Qur’an during the time when I am alive. I am a sand of the way of God’s chosen prophet Muhammed. Whoever says something except that word, I will displease him and because of that I will be very sorry.” (refer to where), he declares that he depends on Qur’an and Sunned. To associate Mevlâna’s thoughts with humanism which is away from the thought of God and prophet by idolizing human beings is coercive at