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These cultural, historical and linguistic ties between Rumi and the [[Greater Iran|Iranian world]] have made Rumi an iconic Persian poet, and some of the most important Rumi scholars including Foruzanfar, Naini, Sabzewari, etc., have come from modern Iran<ref name="Franklin Lewis 2000">Franklin Lewis, Rumi Past and Present, East and West, Oneworld Publications, 2000.</ref>. Rumi's poetry is displayed on the walls of many cities across the Persian-speaking world, sung in Persian music<ref name="Franklin Lewis 2000"/>, and read in school books<ref>See for example 4th grade Iranian school book where the story of the Parrot and Merchant from the Mathnawi is taught to students</ref>.
These cultural, historical and linguistic ties between Rumi and the [[Greater Iran|Iranian world]] have made Rumi an iconic Iranian poet, and some of the most important Rumi scholars including Foruzanfar, Naini, Sabzewari, etc., have come from modern Iran<ref name="Franklin Lewis 2000">Franklin Lewis, Rumi Past and Present, East and West, Oneworld Publications, 2000.</ref>. Rumi's poetry is displayed on the walls of many cities across the Persian-speaking world, sung in Persian music<ref name="Franklin Lewis 2000"/>, and read in school books<ref>See for example 4th grade Iranian school book where the story of the Parrot and Merchant from the Mathnawi is taught to students</ref>.


=== The Mawlawī Sufi Order ===
=== The Mawlawī Sufi Order ===

Revision as of 13:32, 26 August 2010

This article is about the Persian poet and philosopher. For other uses, see Rumi (disambiguation).

Jalal ad-Dīn Muhammad Rumi
TitleMawlānā
Personal
EraMedieval
Main interest(s)Sufi poetry, Sufi whirling, Muraqaba, Dhikr
Notable work(s)Masnavi, Diwan-e Shams-e Tabrizi, Fihi Ma Fihi
Senior posting
PredecessorBaha-ud-din Zakariya and Shams Tabraiz
Influenced by
Influenced

Jalāl ad-Dīn Muḥammad Balkhī (Persian: جلال الدین محمد بلخى), also known as Jalāl ad-Dīn Muḥammad Rūmī (Persian: جلال‌الدین محمد رومی), and popularly known as Mowlānā (Persian: مولانا) but known to the English-speaking world simply as Rumi[3] (30 September 1207 – 17 December 1273), was a 13th-century Persian[1][4][5][6][7][8][9][10] poet, jurist, theologian, and Sufi mystic.[11] Rūmī is a descriptive name meaning "the Roman" since he lived most of his life in an area called Rūm because it was once ruled by the Eastern Roman Empire.[12]

He was likely born in the village of Wakhsh,[13] a small town located at the river Wakhsh in what is now Tajikistan. Wakhsh belonged to the larger province of Balkh, and in the year Rumi was born, his father was an appointed scholar there.[13] Both these cities were at the time included in the Greater Persian cultural sphere of Khorasan, the easternmost province of historical Persia,[1] and were part of the Khwarezmian Empire.

His birthplace[1] and native language[14] both indicate a Persian heritage. His father decided to migrate westwards due to quarrels between different dynasties in Khorasan, opposition to the Khwarizmid Shahs who were considered devious by Bahā ud-Dīn Walad (Rumi's father),[15] or fear of the impending Mongol cataclysm.[16] Rumi's family traveled west, first performing the Hajj and eventually settling in the Anatolian city Konya (capital of the Seljuk Sultanate of Rum, in present-day Turkey). This was where he lived most of his life, and here he composed one of the crowning glories of Persian literature which profoundly affected the culture of the area.[17]

He lived most of his life under the Sultanate of Rum, where he produced his works[18] and died in 1273 AD. He was buried in Konya and his shrine became a place of pilgrimage.[19] Following his death, his followers and his son Sultan Walad founded the Mawlawīyah Sufi Order, also known as the Order of the Whirling Dervishes, famous for its Sufi dance known as the samāʿ ceremony.

Rumi's works are written in the New Persian language. A Persian literary renaissance (in the 8th/9th century) started in regions of Sistan, Khorāsān and Transoxiana[20] and by the 10th/11th century, it reinforced the Persian language as the preferred literary and cultural language in the Persian Islamic world. Rumi's importance is considered to transcend national and ethnic borders. His original works are widely read in their original language across the Persian-speaking world. Translations of his works are very popular in other countries. His poetry has influenced Persian literature as well as Urdu, Punjabi and other Pakistani languages written in Perso/Arabic script e.g. Pashto and Sindhi. His poems have been widely translated into many of the world's languages and transposed into various formats. In 2007, he was described as the "most popular poet in America."[21]

Life

Rumi's tomb (Mevlana Museum).

Rumi was born on 30 September 1207 in greater Balkh in the village of Wakhsh. He died on 17 December 1273 in Konya in present day Turkey(then Seljuqids of Rum). He was laid to rest beside his father, and over his remains a splendid shrine was erected. The 13th century Mevlana Mausoleum, with its mosque, dance hall, dervish living quarters, school and tombs of some leaders of the Mevlevi Order, continues to this day to draw pilgrims from all parts of the Muslim and non-Muslim world. Jalal al-Din who is also known as Rumi, was a philosopher and mystic of Islam, but not a Muslim of the orthodox type. His doctrine advocates unlimited tolerance, positive reasoning, goodness, charity and awareness through love. To him and to his disciples all religions are more or less truth. Looking with the same eye on Muslim, Jew and Christian alike, his peaceful and tolerant teaching has appealed to people of all sects and creeds. A hagiographical account of him is described in Shams ud-Din Ahmad Aflāki's Manāqib ul-Ārifīn (written between 1318 and 1353). Rumi's father was Bahā ud-Dīn Walad, a theologian, jurist and a mystic from Wakhsh, who was also known by the followers of Rumi as Sultan al-Ulama or "Sultan of the Scholars". The popular hagiographer assertions that have claimed the family's descent from the Caliph Abu Bakr does not hold on closer examination and is rejected by modern scholars[22][23][24]. The claim of maternal descent from the Khwarazmshah for Rumi or his father is also seen as a non-historical hagiographical tradition designed to connect the family with royalty, but this claim is rejected for chronological and historical reasons[22][23][24]. The most complete genealogy offered for the family stretches back to six or seven generations to famous Hanafi Jurists[22][23][24]. We do not learn the name of Baha al-Din's mother in the sources, but only that he referred to her as "Mama"(Mami)[25] (colloquial Persian for Mother), she was a simple woman and that she lives in 13th century. The mother of Rumi was Mu'mina Khātūn. The profession of the family for several generations was that of Islamic preachers of the liberal Hanafi rite and this family tradition was continued by Rumi (see his Fihi Ma Fih and Seven Sermons) and Sultan Walad (see Ma'rif Waladi for examples of his everyday sermons and lectures).

When the Mongols invaded Central Asia sometime between 1215 and 1220, Baha ud-Din Walad, with his whole family and a group of disciples, set out westwards. On the road to Anatolia, Rumi encountered one of the most famous mystic Persian poets, 'Attar, in the Iranian city of Nishapur, located in the province of Khorāsān. 'Attar immediately recognized Rumi's spiritual eminence. He saw the father walking ahead of the son and said, "Here comes a sea followed by an ocean." He gave the boy his Asrārnāma, a book about the entanglement of the soul in the material world. This meeting had a deep impact on the eighteen-year-old Rumi and later on became the inspiration for his works.

From Nishapur, Walad and his entourage set out for Baghdad, meeting many of the scholars and Sufis of the city.[26] From there they went to Baghdad, and Hejaz and performed the pilgrimage at Mecca. The migrating caravan then passed through Damascus, Malatya, Erzincan, Sivas, Kayseri and Nigde. They finally settled in Karaman for seven years; Rumi's mother and brother both died there. In 1225, Rumi married Gowhar Khatun in Karaman. They had two sons: Sultan Walad and Ala-eddin Chalabi. When his wife died, Rumi married again and had a son, Amir Alim Chalabi, and a daughter, Malakeh Khatun.

On 1 May 1228, most likely as a result of the insistent invitation of 'Alā' ud-Dīn Key-Qobād, ruler of Anatolia, Baha' ud-Din came and finally settled in Konya in Anatolia within the westernmost territories of the Seljuk Sultanate of Rûm.

Baha' ud-Din became the head of a madrassa (religious school) and when he died, Rumi, aged twenty-five, inherited his position. One of Baha' ud-Din's students, Sayyed Burhan ud-Din Muhaqqiq Termazi, continued to train Rumi in the religious and mystical doctrines of Rumi's father. For nine years, Rumi practiced Sufism as a disciple of Burhan ud-Din until the latter died in 1240 or 1241. Rumi's public life then began: he became a teacher who preached in the mosques of Konya and taught his adherents in the madrassa.

During this period, Rumi also traveled to Damascus and is said to have spent four years there.

It was his meeting with the dervish Shams-e Tabrizi on 15 November 1244 that completely changed Rumi's life. Shams had traveled throughout the Middle East searching and praying for someone who could "endure my company". A voice said to him, "What will you give in return?" Shams replied, "My head!" The voice then said, "The one you seek is Jalal ud-Din of Konya." On the night of 5 December 1248, as Rumi and Shams were talking, Shams was called to the back door. He went out, never to be seen again. It is rumored that Shams was murdered with the connivance of Rumi's son, 'Ala' ud-Din; if so, Shams indeed gave his head for the privilege of mystical friendship.[27]

Rumi's love for, and his bereavement at the death of, Shams found their expression in an outpouring of music, dance, and lyric poems, Divan-e Shams-e Tabrizi. He himself went out searching for Shams and journeyed again to Damascus. There, he realized:

Why should I seek? I am the same as
He. His essence speaks through me.

I have been looking for myself![28]

Mawlana had been spontaneously composing ghazals (Persian poems), and these had been collected in the Divan-i Kabir or Diwan Shams Tabrizi. Rumi found another companion in Salaḥ ud-Din-e Zarkub, a goldsmith. After Salah ud-Din's death, Rumi's scribe and favorite student, Hussam-e Chalabi, assumed the role of Rumi's companion. One day, the two of them were wandering through the Meram vineyards outside Konya when Hussam described to Rumi an idea he had had: "If you were to write a book like the Ilāhīnāma of Sanai or the Mantiq ut-Tayr of 'Attar, it would become the companion of many troubadours. They would fill their hearts from your work and compose music to accompany it." Rumi smiled and took out a piece of paper on which were written the opening eighteen lines of his Masnavi, beginning with:

Listen to the reed and the tale it tells,

How it sings of separation...[29]

Hussam implored Rumi to write more. Rumi spent the next twelve years of his life in Anatolia dictating the six volumes of this masterwork, the Masnavi, to Hussam.

In December 1273, Rumi fell ill; he predicted his own death and composed the well-known ghazal, which begins with the verse:

How doest thou know what sort of king I have within me as companion?

Do not cast thy glance upon my golden face, for I have iron legs.[30]

Rumi died on 17 December 1273 in Konya; his body was interred beside that of his father, and a splendid shrine, the Yeşil Türbe (Green Tomb, قبه الخضراء; today the Mevlana Museum), was erected over his place of burial. His epitaph reads:

When we are dead, seek not our tomb in the earth,

but find it in the hearts of men.[31]

Teachings

A page of a copy circa 1503 of the Diwan-e Shams-e Tabriz-i.

The general theme of Rumi's thought, like that of other mystic and Sufi poets of Persian literature, is essentially that of the concept of tawhīd – union with his beloved (the primal root) from which/whom he has been cut off and become aloof – and his longing and desire to restore it.[citation needed]

The Masnavi weaves fables, scenes from everyday life, Qur’anic revelations and exegesis, and metaphysics into a vast and intricate tapestry.[citation needed] Rumi is considered[by whom?] an example of Insan-e Kamil — Perfect Man, the perfected or completed human being. In the East, it is said[weasel words] of him that he was "not a prophet — but surely, he has brought a scripture".

Rumi believed passionately in the use of music, poetry, and dance as a path for reaching God. For Rumi, music helped devotees to focus their whole being on the divine, and to do this so intensely that the soul was both destroyed and resurrected. It was from these ideas that the practice of "whirling" dervishes developed into a ritual form. His teachings became the base for the order of the Mawlawi which his son Sultan Walad organized. Rumi encouraged samāʿ, listening to music and turning or doing the sacred dance. In the Mevlevi tradition, samāʿ represents a mystical journey of spiritual ascent through mind and love to the Perfect One. In this journey, the seeker symbolically turns towards the truth, grows through love, abandons the ego, finds the truth, and arrives at the Perfect. The seeker then returns from this spiritual journey, with greater maturity, to love and to be of service to the whole of creation without discrimination with regard to beliefs, races, classes, and nations[citation needed].

In other verses in the Masnavi, Rumi describes in detail the universal message of love:

Lover's nationality is separate from all other religions,

The lover's religion and nationality is the Beloved (God).

The lover’s cause is separate from all other causes

Love is the astrolabe of God's mysteries.[32]

Major works

Rumi's poetry is often divided into various categories: the quatrains (rubayāt) and odes (ghazal) of the Divan, the six books of the Masnavi. The prose works are divided into The Discourses, The Letters, and the Seven Sermons.

Poetic works

Maṭnawīye Ma'nawī
Mevlâna museum, Konya, Turkey.
  • Rumi's major work is the Maṭnawīye Ma'nawī (Spiritual Couplets; مثنوی معنوی), a six-volume poem regarded by some Sufis[33] as the Persian-language Qur'an. It is considered by many to be one of the greatest works of mystical poetry[34]. It contains approximately 27000 lines of Persian poetry[35].
Further information: [[:Masnavi]]
  • Rumi's other major work is the Dīwān-e Kabīr (Great Work) or Diwan-e Shams-e Tabrizi|Dīwān-e Shams-e Tabrīzī (The Works of Shams of Tabriz; دیوان شمس تبریزی named in honor of Rumi's master Shams. Besides approximately 35000 Persian couplets and 2000 Persian quatrains[36], the Divan contains 90 Ghazals and 19 quatrains in Arabic[37], a couple of dozen or so couplets in Turkish (mainly macaronic poems of mixed Persian and Turkish)[38][39] and 14 couplets in Greek(all of them in three macaronic poems of Greek-Persian)[40][41].
Further information: [[:Diwan-e Shams-e Tabrizi]]

Prose works

  • Fihi Ma Fihi (In It What's in It, Persian: فیه ما فیه) provides a record of seventy-one talks and lectures given by Rumi on various occasions to his disciples. It was compiled from the notes of his various disciples, so Rumi did not author the work directly.[42] An English translation from the Persian was first published by A.J. Arberry as Discourses of Rumi(New York: Samuel Weiser, 1972), and a translation of the second book by Wheeler Thackston, Sign of the Unseen(Putney, VT: Threshold Books, 1994).
  • Majāles-e Sab'a (Seven Sessions, Persian: مجالس سبعه) contains seven Persian sermons (as the name implies) or lectures given in seven different assemblies. The sermons themselves give a commentary on the deeper meaning of Qur'an and Hadeeth. The sermons also include quotations from poems of Sana'i, 'Attar, and other poets, including Rumi himself. As Aflakī relates, after Shams-e Tabrīzī, Rumi gave sermons at the request of notables, especially Salāh al-Dīn Zarkūb.[43]
  • Makatib (The Letters, Persian: مکاتیب) is the book containing Rumi's letters in Persian to his disciples, family members, and men of state and of influence. The letters testify that Rumi kept very busy helping family members and administering a community of disciples that had grown up around them.

Philosophical outlook

See also: Spiritual evolution

Rumi was an evolutionary thinker in the sense that he believed that the spirit after devolution from the divine Ego undergoes an evolutionary process by which it comes nearer and nearer to the same divine Ego.[44] All matter in the universe obeys this law and this movement is due to an inbuilt urge (which Rumi calls "love") to evolve and seek enjoinment with the divinity from which it has emerged. Evolution into a human being from an animal is only one stage in this process. The doctrine of the Fall of Adam is reinterpreted as the devolution of the Ego from the universal ground of divinity and is a universal, cosmic phenomenon.[45] The French philosopher Henri Bergson's idea of life being creative and evolutionary is similar, though unlike Bergson, Rumi believes that there is a specific goal to the process: the attainment of God. For Rumi, God is the ground as well as the goal of all existence.

However Rumi need not be considered a biological evolutionary creationist. In view of the fact that Rumi lived hundreds of years before Darwin, and was least interested in scientific theories, it is probable to conclude that he does not deal with biological evolution at all. Rather he is concerned with the spiritual evolution of a human being: Man not conscious of God is akin to an animal and true consciousness makes him divine. Nicholson has seen this as a Neo-Platonic doctrine: the universal soul working through the various spheres of being, a doctrine introduced into Islam by Muslim philosophers like Al Farabi and being related at the same time to Ibn Sina's idea of love as the magnetically working power by which life is driven into an upward trend.[46]

I died as a mineral and became a plant,

I died as plant and rose to animal,
I died as animal and I was Man.
Why should I fear? When was I less by dying?
Yet once more I shall die as Man, to soar
With angels bless'd; but even from angelhood
I must pass on: all except God doth perish.
When I have sacrificed my angel-soul,
I shall become what no mind e'er conceived.
Oh, let me not exist! for Non-existence
Proclaims in organ tones,

To Him we shall return.

از جمادی مُردم و نامی شدم — وز نما مُردم به‌حیوان سرزدم

مُردم از حیوانی و آدم شدم — پس چه ترسم؟ کی ز مردن کم شدم؟

حمله دیگر بمیرم از بشر — تا برآرم از ملائک بال و پر

وز ملک هم بایدم جستن ز جو — کل شیء هالک الا وجهه

بار دیگر از ملک پران شوم — آنچه اندر وهم ناید آن شوم

پس عدم گردم عدم چو ارغنون — گویدم کانا الیه راجعون

Rumi's universality

It is often said that the teachings of Rumi are ecumenical in nature.[47] For Rumi, religion was mostly a personal experience and not limited to logical arguments or perceptions of the senses.[48] Creative love, or the urge to rejoin the spirit to divinity, was the goal towards which every thing moves.[48] The dignity of life, in particular human life (which is conscious of its divine origin and goal), was important.[48]

Rumi as a Muslim

However, despite the aforementioned ecumenical attitude, and contrary to his contemporary portrayal in the West as a proponent of non-denominational spirituality, a select number of Rumi poems suggest the importance of outward religious observance, the primacy of the Qur'an and the superiority of Islam.[49]

Flee to God's Qur'an, take refuge in it
there with the spirits of the prophets merge.
The Book conveys the prophets' circumstances

those fish of the pure sea of Majesty.[50]

Rumi's approach to Islam is further clarified in this quatrain:

Man banda-ye qur'ānam, agar jān dāram
man khāk-e rah-e muhammad-e mukhtāram
gar naql konad joz īn kas az goftāram

bēzāram azō waz-īn sokhan bēzāram.

I am the servant of the Qur'an as long as I have life.
I am the dust on the path of Muhammad, the Chosen One.
If anyone quotes anything except this from my sayings,

I am quit of him and outraged by these words.[51]

Seyyed Hossein Nasr states:

One of the greatest living authorities on Rûmî in Persia today, Hâdî Hâ'irî, has shown in an unpublished work that some 6,000 verses of the Dîwân and the Mathnawî are practically direct translations of Qur'ânic verses into Persian poetry.[52]

Rumi states in his Dīwān:

The Sufi is hanging on to Muhammad, like Abu Bakr.[53]

Legacy

Rumi's poetry forms the basis of much classical Iranian and Afghan music (Eastern-Persian, Tajik-Hazara music).[citation needed] Contemporary classical interpretations of his poetry are made by Muhammad Reza Shajarian, Shahram Nazeri, Davood Azad (the three from Iran) and Ustad Mohammad Hashem Cheshti (Afghanistan). Today, Rumi's legacy is expanding in the West as well through the work of translators and performers such as Shahram Shiva, who has been presenting bilingual Persian/English Rumi events in the US since 1993. To many modern Westerners, his teachings are one of the best introductions to the philosophy and practice of Sufism. Pakistan's National Poet, Muhammad Iqbal, was also inspired by Rumi's works and considered him to be his spiritual leader, addressing him as "Pir Rumi" in his poems (the honorific Pir literally means "old man", but in the sufi/mystic context it means founder, master, or guide).[54]

Barely known in the West as recently as 15 years ago, Rumi is now one of the most widely read poets in America. His is an exciting new literary and philosophical force. "Rumi deals with the human condition and that is always relevant," says Shahram Shiva. "Rumi is able to verbalize the highly personal and often confusing world of personal growth and development in a very clear and direct fashion. He does not offend anyone, and he includes everyone. The world of Rumi is neither exclusively the world of a Sufi, nor the world of a Hindu, nor a Jew, nor a Christian; it is a state of an evolved human. A human who is not bound by cultural limitations; a one who touches every one of us. Today Rumi's poems can be heard in churches, synagogues, Zen monasteries, as well as in the downtown New York art/performance/music scene." According to Professor Majid M. Naini [55], "Rumi's life and transformation provide true testimony and proof that people of all religions and backgrounds can live together in peace and harmony. Rumi’s visions, words, and life teach us how to reach inner peace and happiness so we can finally stop the continual stream of hostility and hatred and achieve true global peace and harmony.”

Rumi's work has been translated into many of the world's languages, including Russian, German, Urdu, Turkish, Arabic, Bengali, French, Italian, and Spanish, and is being presented in a growing number of formats, including concerts, workshops, readings, dance performances, and other artistic creations [56]. The English interpretations of Rumi's poetry by Coleman Barks have sold more than half a million copies worldwide,[57] and Rumi is one of the most widely read poets in the United States.[58]

Recordings of Rumi poems have made it to Billboard's Top 20 list. A selection of Deepak Chopra's editing of the translations by Fereydoun Kia of Rumi's love poems has been performed by Hollywood personalities such as Madonna, Goldie Hawn, Philip Glass and Demi Moore. Shahram Shiva's CD, Rumi: Lovedrunk, has been very popular in the Internet's music communities, such as MySpace and Facebook.

There is a famous landmark in Northern India, known as Rumi Gate, situated in Lucknow (the capital of Uttar Pradesh) named after Rumi.

Rumi and his mausoleum were depicted on the reverse of the Turkish 5000 lira banknotes of 1981-1994.[59]

Rumi and the Persian world

پارسی گو گرچه تازی خوشتر است — عشق را خود صد زبان دیگر است

Say all in Persian even if Arabic is better – Love will find its way through all languages on its own.

These cultural, historical and linguistic ties between Rumi and the Iranian world have made Rumi an iconic Iranian poet, and some of the most important Rumi scholars including Foruzanfar, Naini, Sabzewari, etc., have come from modern Iran[60]. Rumi's poetry is displayed on the walls of many cities across the Persian-speaking world, sung in Persian music[60], and read in school books[61].

The Mawlawī Sufi Order

Main articles: Mawlawi Order and Sema

The Mawlawī Sufi order (Mawlawīyah or Mevlevi, as it is known in Turkey) was founded in 1273 by Rumi's followers after his death.[62] His first successor in the rectorship of the order was Husam Chalabi himself , after whose death in 1284 Rumi's younger and only surviving son, Sultan Walad (died 1312), favorably known as author of the mystical Maṭnawī Rabābnāma, or the Book of the Rabab, was installed as grand master of the order.[63] The leadership of the order has been kept within Rumi's family in Konya uninterruptedly since then.[64] The Mawlawī Sufis, also known as Whirling Dervishes, believe in performing their dhikr in the form of samāʿ. During the time of Rumi (as attested in the Manāqib ul-Ārefīn of Aflākī), his followers gathered for musical and "turning" practices.

Rumi was himself a notable musician who played the robāb, although his favorite instrument was the ney or reed flute.[65] The music accompanying the samāʿ consists of settings of poems from the Maṭnawī and Dīwān-e Kabīr, or of Sultan Walad's poems.[65] The Mawlawīyah was a well-established Sufi order in the Ottoman Empire, and many of the members of the order served in various official positions of the Caliphate. The center for the Mawlawiyyah was in Konya. There is also a Mawlawī monastery (درگاه, dargāh) in Istanbul near the Galata Tower in which the samāʿ is performed and accessible to the public. The Mawlawī order issues an invitation to people of all backgrounds:

Come, come, whoever you are,

Wanderer, idolater, worshiper of fire,
Come even though you have broken your vows a thousand times,
Come, and come yet again.

Ours is not a caravan of despair.[66]

Rumi's tomb in Konya, Turkey.

During Ottoman times, the Mawlawīyah produced a number of notable poets and musicians, including Sheikh Ghalib, Ismail Rusuhi Dede of Ankara, Esrar Dede, Halet Efendi, and Gavsi Dede, who are all buried at the Galata Mawlawī Khāna (Turkish: Mevlevi-Hane) in Istanbul.[67] Music, especially that of the ney, plays an important part in the Mawlawiyyah.

With the foundation of the modern, secular Republic of Turkey, Mustafa Kemal Atatürk removed religion from the sphere of public policy and restricted it exclusively to that of personal morals, behavior and faith. On 13 December 1925, a law was passed closing all the tekkes (or tekeyh) (dervish lodges) and zāwiyas (chief dervish lodges), and the centers of veneration to which pilgrimages (ziyārat) were made. Istanbul alone had more than 250 tekkes as well as small centers for gatherings of various fraternities; this law dissolved the Sufi Orders, prohibited the use of mystical names, titles and costumes pertaining to their titles, impounded the Orders' assets, and banned their ceremonies and meetings. The law also provided penalties for those who tried to re-establish the Orders. Two years later, in 1927, the Mausoleum of Mevlana in Konya was allowed to reopen as a Museum.[68]

In the 1950s, the Turkish government began allowing the Whirling Dervishes to perform once a year in Konya. The Mawlānā festival is held over two weeks in December; its culmination is on 17 December, the Urs of Mawlānā (anniversary of Rumi's death), called Šabe Arūs (شب عروس) (Persian meaning "nuptial night"), the night of Rumi's union with God.[69] In 1974, the Whirling Dervishes were permitted to travel to the West for the first time.

Rumi's religious denomination

According to Edward G. Browne, the three most prominent mystical Persian poets Rumi, Sana'i and Attar were all Sunni Muslims and their poetry abounds with praise for the first two caliphs Abu Bakr and Umar ibn al-Khattāb[70]. According to Annemarie Schimmel, the tendency among Shia authors to include leading mystical poets such as Rumi and Attar among their own ranks, became stronger after the introduction of Twelver Shia as the state religion in the Safavid Empire in 1501[71].

Eight hundredth anniversary celebrations

In Afghanistan, Rumi is known as "Mawlana" and in Iran as "Mowlavi".

File:Stamp from Afghanistan honoring Mawlana Jalaluddin Balkhi aka Rumi.jpg
An Afghan Postage Stamp honors Rumi.

At the proposal of the Permanent Delegations of Afghanistan, Iran, and Turkey, and as approved by its Executive Board and General Conference in conformity with its mission of “constructing in the minds of men the defences of peace”, UNESCO was associated with the celebration, in 2007, of the eight hundredth anniversary of Rumi's birth.[72] The commemoration at UNESCO itself took place on 6 September 2007;[73] UNESCO issued a medal in Rumi's name in the hope that it would prove an encouragement to those who are engaged in research on and dissemination of Rumi's ideas and ideals, which would, in turn, enhance the diffusion of the ideals of UNESCO.[74][75]

The Afghan Ministry of Culture and Youth established a national committee which organized an international seminar to celebrate the birth and life of the great ethical philosopher and world-renowned poet. This grand gathering of the intellectuals, diplomats, and followers of Maulana was held in Kabul and in Balkh.[76]

On 30 September 2007, Iranian school bells were rung throughout the country in honor of Mowlana.[77] Also in that year, Iran held a Rumi Week from 26 October to 2 November. An international ceremony and conference were held in Tehran; the event was opened by the Iranian president and the chairman of the Iranian parliament. Scholars from twenty-nine countries attended the events, and 450 articles were presented at the conference.[78] Iranian musician Shahram Nazeri was awarded the Légion d'honneur and Iran's House of Music Award in 2007 for his renowned works on Rumi masterpieces.[79] 2007 was declared as the "International Rumi Year" by UNESCO.[80].[81]

Also on 30 September 2007, Turkey celebrated Rumi’s eight-hundredth birthday with a giant Whirling Dervish ritual performance of the samāʿ, which was televised using forty-eight cameras and broadcast live in eight countries. Ertugrul Gunay, of the Ministry of Culture and Tourism of Turkey, stated, "Three hundred dervishes are scheduled to take part in this ritual, making it the largest performance of sama in history."[82]

The Mawlana Rumi Review

The Centre for Persian and Iranian Studies in University of Exeter in collaboration with The Rumi Institute, Nicosia, Cyprus, have started to publish the first volume of the Mawlana Rumi Review in 2010. According to the principal editor of the journal, Leonard Lewisohn: "Although a number of major Islamic poets easily rival the likes of Dante, Shakespeare and Milton in importance and output, they still enjoy only a marginal literary fame in the West because the works of Arabic and Persian thinkers, writers and poets are considered as negligible, frivolous, tawdry sideshows beside the grand narrative of the ‘Western Canon’. It is the aim of the Mawlana Rumi Review to redress this carelessly inattentive approach to world literature, which is something far more serious than a minor faux pas committed by the Western literary imagination."[83]

See also

References

  1. ^ a b c d Franklin Lewis, Rumi Past and Present, East and West, Oneworld Publications, 2000.

    How is it that a Persian boy born almost eight hundred years ago in Khorasan, the northeastern province of greater Iran, in a region that we identify today as Central Asia, but was considered in those days as part of the greater Persian cultural sphere, wound up in Central Anatolia on the receding edge of the Byzantine cultural sphere, in which is now Turkey, some 1500 miles to the west? (p. 9)
  2. ^ John Renard,"Historical dictionary of Sufism", Rowman & Littlefield, 2005. pg 155: "Perhaps the most famous Sufi who is known to many Muslims even today by his title alone is the seventh/13th century Persian mystic Rumi"
  3. ^ NOTE: Transliteration of the Arabic alphabet into English varies. One common transliteration is Mowlana Jalaluddin Rumi; the usual brief reference to him is simply Rumi or Balkhi. His given name, Jalāl ad-Dīn Muhammad, literally means "Majesty of Religion"
  4. ^ Annemarie Schimmel, “The Mystery of Numbers”, Oxford University Press,1993. Pg 49: “A beautiful symbol of the duality that appears through creation was invented by the great Persian mystical poet Jalal al-Din Rumi, who compares God's creative word kun (written in Arabic KN) with a twisted rope of 2 threads (which in English twine, in German Zwirn¸ both words derived from the root “two”)”.
  5. ^ Ritter, H.; Bausani, A. "ḎJ̲alāl al- Dīn Rūmī b. Bahāʾ al-Dīn Sulṭān al-ʿulamāʾ Walad b. Ḥusayn b. Aḥmad Ḵh̲aṭībī ." Encyclopaedia of Islam. Edited by: P. Bearman , Th. Bianquis , C.E. Bosworth , E. van Donzel and W.P. Heinrichs. Brill, 2007. Brill Online. Excerpt: "known by the sobriquet Mawlānā (Mevlânâ), Persian poet and founder of the Mawlawiyya order of dervishes"
  6. ^ Julia Scott Meisami, Forward to Franklin Lewis, Rumi Past and Present, East and West, Oneworld Publications, 2008 (revised edition)
  7. ^ John Renard,"Historical dictionary of Sufism", Rowman & Littlefield, 2005. pg 155: "Perhaps the most famous Sufi who is known to many Muslims even today by his title alone is the seventh/13th century Persian mystic Rumi"
  8. ^ Frederick Hadland Davis , "The Persian Mystics. Jalálu'd-Dín Rúmí", Adamant Media Corporation (November 30, 2005) , ISBN 1402157681.
  9. ^ Franklin Lewis, Rumi Past and Present, East and West, Oneworld Publications, 2000. “Sultan Valad (Rumi's son) elsewhere admits that he has little knowledge of Turkish”(pg 239) “Sultan Valad (Rumi's son) did not feel confident about his command of Turkish”(pg 240)
  10. ^ In Persian poetry, the words "Rumi"(Greek), Turk, Hindu and Zangi (Black) take symbolic meaning and this has led to some confusions for those that are not familiar with Persian poetry. See for example: Annemarie Schimmel. “Turk and Hindu; a literary symbol”. Acta Iranica, 1, III, 1974, pp.243-248 Annemarie Schimmel. “A Two-Colored Brocade: The Imagery of Persian Poetry”, the imagery of Persian poetry. Chapel Hill: University of North Carolina Press. (pg 137-144). J.T.P. de Brujin, Hindi in Encyclopedia Iranica "In such imagery the link to ethnic characteristics is hardly relevant" [1] Cemal Kafadar, "A rome of one's own: reflection on cultural geography and identity in the lands of Rum" in Sibel Bozdogan (Editor), Gulru Necipoglu (Editor), Julia Bailey (Editor) , "History and Ideology: Architectural Heritage of the "Lands of Rum" (Muqarnas), Brill Academic Publishers (November 1, 2007. p23: "Golpiranli rightly insists that ethnonym were deployed allegorically and metaphortically in classical Islamic literatures, which operated on the basis of a staple set of images and their well recognized contextual associations by readers; there, "turk" had both a negativeand positive connocation. In fact, the two dimensions could be blended: the "Turk" was "cruel" and hence, at the same time, the "beautiful beloved". As an example, Rumi compares himself to a Hindu, Turk, Greek and etc. A) تو ماه ِ ترکي و من اگر ترک نيستم، دانم من اين قَدَر که به ترکي است، آب سُو “You are a Turkish moon, and I, although I am not a Turk, know this much, that in Turkish the word for water is su”(Schimmel, Triumphal Sun, 196) B) “Everyone in whose heart is the love for Tabriz Becomes – even though he be a Hindu – a rose-cheeked inhabitant of Taraz (i.e. a Turk)”(Schimmel, Triumphal Sun, 196) C) گه ترکم و گه هندو گه رومی و گه زنگی از نقش تو است ای جان اقرارم و انکارم “I am sometimes Turk and sometimes Hindu, sometimes Rumi and sometimes Negro” O soul, from your image in my approval and my denial” (Schimmel, Triumphal Sun, 196) For the general meaning of the usage of these terms see: Annemarie Schimmel. “Turk and Hindu; a literary symbol”. Acta Iranica, 1, III, 1974, pp.243-248 Annemarie Schimmel. “A Two-Colored Brocade: The Imagery of Persian Poetry”, the imagery of Persian poetry.
  11. ^ "Islamica Magazine: Mawlana Rumi and Islamic Spirituality". Retrieved 2007-11-10.
  12. ^ Schwartz, Stephen (May 14, 2007) "The Balkin Front." Weekly Standard.
  13. ^ a b Annemarie Schimmel, "I Am Wind, You Are Fire," p. 11. She refers to a 1989 article by the German scholar, Fritz Meier:

    Tajiks and Persian admirers still prefer to call Jalaluddin 'Balkhi' because his family lived in Balkh before migrating westward. However, their home was not in the actual city of Balkh, since the mid-eighth century a center of Muslim culture in (Greater) Khorasan (Iran and Central Asia). Rather, as the Swiss scholar Fritz Meier has shown, it was in the small town of Wakhsh north of the Oxus that Baha'uddin Walad, Jalaluddin's father, lived and worked as a jurist and preacher with mystical inclinations. Franklin Lewis, Rumi Past and Present, East and West: The Life, Teachings, and Poetry of Jalâl al-Din Rumi, 2000, pp. 47–49.

    Professor Lewis has devoted two pages of his book to the topic of Wakhsh, which he states has been identified with the medieval town of Lêwkand (or Lâvakand) or Sangtude, which is about 65 kilometers southeast of Dushanbe, the capital of present-day Tajikistan. He says it is on the east bank of the Vakhshâb river, a major tributary that joins the Amu Daryâ river (also called Jayhun, and named the Oxus by the Greeks). He further states: "Bahâ al-Din may have been born in Balkh, but at least between June 1204 and 1210 (Shavvâl 600 and 607), during which time Rumi was born, Bahâ al-Din resided in a house in Vaksh (Bah 2:143 [= Bahâ' uddîn Walad's] book, "Ma`ârif."). Vakhsh, rather than Balkh, was the permanent base of Bahâ al-Din and his family until Rumi was around five years old (mei 16-35) [= from a book in German by the scholar Fritz Meier--note inserted here]. At that time, in about the year 1212 (A.H. 608–609), the Valads moved to Samarqand (Fih 333; Mei 29–30, 36) [= reference to Rumi's "Discourses" and to Fritz Meier's book--note inserted here], leaving behind Baâ al-Din's mother, who must have been at least seventy-five years old."
  14. ^ Annemarie Schimmel, The Triumphal Sun: A Study of the Works of Jalaloddin Rumi, SUNY Press, 1993, p. 193: "Rumi's mother tongue was Persian, but he had learned during his stay in Konya, enough Turkish and Greek to use it, now and then, in his verse"
  15. ^ Franklin Lewis, Rumi Past and Present, East and West, Oneworld Publications, 2000. Chap1
  16. ^ Encyclopedia Iranica, "Baha Al-Din Mohammad Walad" [2], H. Algar.
  17. ^ C.E. Bosworth, "Turkish Expansion towards the west" in UNESCO HISTORY OF HUMANITY, Volume IV, titled "From the Seventh to the Sixteenth Century", UNESCO Publishing / Routledge, 2000. p. 391: "While the Arabic language retained its primacy in such spheres as law, theology and science, the culture of the Seljuk court and secular literature within the sultanate became largely Persianized; this is seen in the early adoption of Persian epic names by the Seljuq Rulers (Qubad, Kay Khusraw and so on) and in the use of Persian as a literary language (Turkish must have been essentially a vehicle for everyday speech at this time). The process of Persianization accelerated in the thirteenth century with the presence in Konya of two of the most distinguished refugees fleeing before the Mongols, Baha al-din Walad and his son Mawlana Jalal al-din Rumi, whose Mathnawi, composed in Konya, constitutes one of the crowning glories of classical Persian literature."
  18. ^ Barks, Coleman, Rumi: The Book of Love: Poems of Ecstasy and Longing, HarperCollins, 2005, p. xxv, ISBN 0-06-075050-2
  19. ^ Note: Rumi's shrine is now known as the Mevlana Museum in Turkey
  20. ^ Lazard, Gilbert "The Rise of the New Persian Language", in Frye, R. N., The Cambridge History of Iran, Cambridge: Cambridge University Press, 1995, Vol. 4, pp. 595–632. (Lapidus, Ira, 2002, A Brief History of Islamic Societies, "Under Arab rule, Arabic became the principal language for administration and religion. The substitution of Arabic for Middle Persian was facilitated by the translation of Persian classics into Arabic. Arabic became the main vehicle of Persian high culture, and remained such will into the eleventh century. Parsi declined and was kept alive mainly by the Zoroastrian priesthood in western Iran. The Arab conquests however, helped make Persian rather than Arabic the most common spoken language in Khurasan and the lands beyond the Oxus River. Paradoxically, Arab and Islamic domination created a Persian cultural region in areas never before unified by Persian speech. A new Persian evolved out of this complex linguistic situation. In the ninth century the Tahirid governors of Khurasan began to have the old Persian language written in Arabic script rather than in pahlavi characters. At the same time, eastern lords in the small principalities began to patronize a local court poetry in an elevated form of Persian. The new poetry was inspired by Arabic verse forms, so that Iranian patrons who did not understand Arabic could comprehend and enjoy the presentation of an elevated and dignified poetry in the manner of Baghdad. This new poetry flourished in regions where the influence of Abbasid Arabic culture was attenuated and where it had no competition from the surviving tradition of Middle Persian literary classics cultivated for religious purposes as in Western Iran." "In the western regions, including Iraq, Syria and Egypt, and the lands of the far Islamic west including North Africa and Spain, Arabic became the predominant language of both high literary culture and spoken discourse." pp. 125–132, Cambridge: Cambridge University Press.)
  21. ^ Charles Haviland (2007-09-30). "The roar of Rumi - 800 years on". BBC News. Retrieved 2007-09-30.
  22. ^ a b c Franklin Lewis, Rumi Past and Present, East and West, Oneworld Publications, 2008 (revised edition). pp 90-92:"Baha al-Din’s disciples also traced his family lineage to the first caliph, Abu Bakr (Sep 9; Af 7; JNO 457; Dow 213). This probably stems from willful confusion over his paternal great grandmother, who was the daughter of Abu Bakr of Sarakhs, a noted jurist (d. 1090). The most complete genealogy offered for family stretches back only six or seven generations and cannot possibly reach to Abu Bakr, the companion and first caliph of the Prophet, who died two years after the Prophet, in A.D. 634 (FB 5-6 n.3)."
  23. ^ a b c H. Algar, “BAHĀʾ-AL-DĪN MOḤAMMAD WALAD “ , Encyclopedia Iranica. There is no reference to such descent in the works of Bahāʾ-e Walad and Mawlānā Jalāl-al-Dīn or in the inscriptions on their sarcophagi. The attribution may have arisen from confusion between the caliph and another Abū Bakr, Šams-al-Aʾemma Abū Bakr Saraḵsī (d. 483/1090), the well-known Hanafite jurist, whose daughter, Ferdows Ḵātūn, was the mother of Aḥmad Ḵaṭīb, Bahāʾ-e Walad’s grandfather (see Forūzānfar, Resāla, p. 6). Tradition also links Bahāʾ-e Walad’s lineage to the Ḵᵛārazmšāh dynasty. His mother is said to have been the daughter of ʿAlāʾ-al-Dīn Moḥammad Ḵārazmšāh (d. 596/1200), but this appears to be excluded for chronological reasons (Forūzānfar, Resāla, p. 7) [3]
  24. ^ a b c (Ritter, H.; Bausani, A. "ḎJalāl al- Dīn Rūmī b. Bahāʾ al-Dīn Sulṭān al-ʿulamāʾ Walad b. Ḥusayn b. Aḥmad Ḵhaṭībī ." Encyclopaedia of Islam. Edited by: P. Bearman , Th. Bianquis , C.E. Bosworth , E. van Donzel and W.P. Heinrichs. Brill, 2009. Brill Online. Excerpt: "known by the sobriquet Mawlānā (Mevlânâ), Persian poet and founder of the Mawlawiyya order of dervishes"):"The assertions that his family tree goes back to Abū Bakr, and that his mother was a daughter of the Ḵhwārizmshāh ʿAlāʾ al-Dīn Muḥammad (Aflākī, i, 8-9) do not hold on closer examination (B. Furūzānfarr, Mawlānā Ḏjalāl Dīn , Tehrān 1315, 7; ʿAlīnaḳī Sharīʿatmadārī, Naḳd-i matn-i mathnawī, in Yaghmā , xii (1338), 164; Aḥmad Aflākī, Ariflerin menkibeleri, trans. Tahsin Yazıcı, Ankara 1953, i, Önsöz, 44).")
  25. ^ Franklin Lewis, Rumi Past and Present, East and West, Oneworld Publications, 2008 (revised edition). pp 44:“Baha al-Din’s father, Hosayn, had been a religious scholar with a bent for asceticism, occupied like his own father before him, Ahmad, with the family profession of preacher (khatib). Of the four canonical schools of Sunni Islam, the family adhered to the relatively liberal Hanafi rite. Hosayn-e Khatibi enjoyed such renown in his youth – so says Aflaki with characteristic exaggeration – that Razi al-Din Nayshapuri and other famous scholars came to study with him (Af 9; for the legend about Baha al-Din, see below, “The Mythical Baha al-Din”). Another report indicates that Baha al-Din’s grandfather, Ahmad al-Khatibi, was born to Ferdows Khatun, a daughter of the reputed Hanafite jurist and author Shams al-A’emma Abu Bakr of Sarakhs, who died circa 1088 (Af 75; FB 6 n.4; Mei 74 n. 17). This is far from implausible and, if true, would tend to suggest that Ahmad al-Khatabi had studied under Shams al-A’emma. Prior to that the family could supposedly trace its roots back to Isfahan. We do not learn the name of Baha al-Din’s mother in the sources, only that he referred to her as “Mama” (Mami), and that she lived to the 1200s.”(pg 44)
  26. ^ Ahmed, Nazeer, Islam in Global History: From the Death of Prophet Muhammed to the First World War, p.58, Xlibris Corporation (2000), ISBN 0-7388-5962-1
  27. ^ Hz. Mawlana and Shams by Sefik Can
  28. ^ The Essential Rumi. Translations by Coleman Barks, p. xx.
  29. ^ Helminski, Camille. "Introduction to Rumi: Daylight". Retrieved 2007-05-06.
  30. ^ Nasr, Seyyed Hossein (1987). Islamic Art and Spirituality. SUNY Press. p. 120. ISBN 0887061745.
  31. ^ Mevlana Jalal al-din Rumi
  32. ^ Naini, Majid. The Mysteries of the Universe and Rumi's Discoveries on the Majestic Path of Love.
  33. ^ Abdul Rahman Jami notes:

    من چه گویم وصف آن عالی‌جناب — نیست پیغمبر ولی دارد کتاب

    مثنوی معنوی مولوی — هست قرآن در زبان پهلوی

    What can I say in praise of that great one?
    He is not a Prophet but has come with a book;
    The Spiritual Masnavi of Mowlavi

    Is the Qur'an in the language of Pahlavi (Persian).

    (Khawaja Abdul Hamid Irfani, "The Sayings of Rumi and Iqbal", Bazm-e-Rumi, 1976.)

  34. ^ J.T.P. de Bruijn, "Comparative Notes on Sanai and 'Attar" , The Heritage of Sufism, L. Lewisohn, ed., pp. 361: "It is common place to mention Hakim Sana'i (d. 525/1131) and Farid al-Din 'Attar (1221) together as early highlights in a tradition of Persian mystical poetry which reached its culmination in the work of Mawlana Jalal al-Din Rumi and those who belonged to the early Mawlawi circle. There is abundant evidence available to prove that the founders of the Mawlawwiya in the thirteenth and fourteenth centuries regarded these two poets as their most important predecessors"
  35. ^ Franklin Lewis, Rumi Past and Present, East and West, Oneworld Publications, 2008 (revised edition). pg 306: "The manuscripts versions differ greatly in the size of the text and orthography. Nicholson’s text has 25,577 lines though the average medieval and early modern manuscripts contained around 27,000 lines, meaning the scribes added two thousand lines or about eight percent more to the poem composed by Rumi. Some manuscripts give as many as 32000!"
  36. ^ Franklin D. Lewis, Rumi: Past and Present, East and West: The Life, Teaching, and Poetry of Jalâl al-Din Rumi, rev. ed. (2008). pg 314: “The Foruzanfar’s edition of the Divan-e Shams compromises 3229 ghazals and qasidas making a total of almost 35000 lines, not including several hundred lines of stanzaic poems and nearly two thousand quatrains attributed to him”
  37. ^ Dar al-Masnavi Website, accessed December 2009: According to the Dar al-Masnavi website: “In Forûzânfar's edition of Rumi's Divan, there are 90 ghazals (Vol. 1, 29;Vol. 2, 1; Vol. 3, 6; Vol. 4, 8; Vol. 5, 19, Vol. 6, 0; Vol. 7, 27) and 19 quatrains entirely in Arabic. In addition, there are ghazals which are all Arabic except for the final line; many have one or two lines in Arabic within the body of the poem; some have as many as 9-13 consecutive lines in Arabic, with Persian verses preceding and following; some have alternating lines in Persian, then Arabic; some have the first half of the verse in Persian, the second half in Arabic.”
  38. ^ Mecdut MensurOghlu: “The Divan of Jalal al-Din Rumi contains 35 couplets in Turkish and Turkish-Persian which have recently been published me” (Celal al-Din Rumi’s turkische Verse: UJb. XXIV (1952), pp 106-115)
  39. ^ Franklin D. Lewis, Rumi: Past and Present, East and West: The Life, Teaching, and Poetry of Jalâl al-Din Rumi, rev. ed. (2008):"“a couple of dozen at most of the 35,000 lines of the Divan-I Shams are in Turkish, and almost all of these lines occur in poems that are predominantly in Persian”"
  40. ^ Dedes, D. 1993. Ποίηματα του Μαυλανά Ρουμή [Poems by Rumi]. Ta Istorika 10.18-19: 3-22. see also [4]
  41. ^ Franklin D. Lewis, Rumi: Past and Present, East and West: The Life, Teaching, and Poetry of Jalâl al-Din Rumi, rev. ed. (2008):"Three poems have bits of demotic Greek; these have been identified and translated into French, along with some Greek verses of Sultan Valad. Golpinarli (GM 416-417) indicates according to Vladimir Mir Mirughli, the Greek used in some of Rumi’s macaronic poems reflects the demotic Greek of the inhabitants of Anatolia. Golpinarli then argues that Rumi knew classical Persian and Arabic with precision, but typically composes poems in a more popular or colloquial Persian and Arabic.".
  42. ^ Franklin Lewis, Rumi: Past and Present, East and West – The Life, Teachings, and Poetry of Jalal al-Din Rumi, Oneworld Publications, 2000, Chapter 7.
  43. ^ Franklin Lewis, Rumi: Past and Present, East and West – The Life, Teachings, and Poetry of Jalal al-Din Rumi, Oneworld Publications, 2000.
  44. ^ M.M. Sharif, A History of Muslim Philosophy, Vol II, p. 827.
  45. ^ M.M. Sharif, A History of Muslim Philosophy, Vol II, p. 828.
  46. ^ The triumphal sun By Annemarie Schimmel. Pg 328
  47. ^ Various Scholars such as Khalifah Abdul Hakim (Jalal al-Din Rumi), Afzal Iqbal (The Life and Thought of Rumi), and others have expressed this opinion; for a direct secondary source, see citation below.
  48. ^ a b c Khalifah Abdul Hakim, "Jalal al-Din Rumi" in M.M. Sharif, ed., A History of Muslim Philosophy, Vol II.
  49. ^ Lewis 2000, p. 407-408
  50. ^ Lewis 2000, p. 408
  51. ^ Quatrain No. 1173, translated by Ibrahim Gamard and Ravan Farhadi in "The Quatrains of Rumi", an unpublished manuscript
  52. ^ Seyyed Hossein Nasr, "Rumi and the Sufi Tradition," in Chelkowski (ed.), The Scholar and the Saint, p. 183
  53. ^ Quoted in Ibrahim Gamard, Rumi and Islam: Selections from His Stories, Poems, and Discourses — Annotated and Explained, p. 171.
  54. ^ Said, Farida. "REVIEWS: The Rumi craze". Retrieved 2007-05-19.
  55. ^ From Dr. Naini's programs
  56. ^ From Rumi Network
  57. ^ The Diploma of Honorary Doctorate of the University of Tehran in the field of Persian Language and Literature will be granted to Professor Coleman Barks
  58. ^ Curiel,Jonathan, San Francisco Chronicle Staff Writer, Islamic verses: The influence of Muslim literature in the United States has grown stronger since the Sept. 11 attacks (February 6, 2005), Available online (Retrieved Aug 2006)
  59. ^ Central Bank of the Republic of Turkey. Banknote Museum: 7. Emission Group - Five Thousand Turkish Lira - I. Series, II. Series & III. Series. – Retrieved on 20 April 2009.
  60. ^ a b Franklin Lewis, Rumi Past and Present, East and West, Oneworld Publications, 2000.
  61. ^ See for example 4th grade Iranian school book where the story of the Parrot and Merchant from the Mathnawi is taught to students
  62. ^ Sufism
  63. ^ ISCA - The Islamic Supreme Council of America
  64. ^ "Mevlana Celaleddin Rumi". Retrieved 2007-05-19.
  65. ^ a b About the Mevlevi Order of America
  66. ^ Hanut, Eryk (2000). Rumi: The Card and Book Pack : Meditation, Inspiration, Self-discovery. The Rumi Card Book. Tuttle Publishing. xiii. ISBN 1885203950. {{cite book}}: Unknown parameter |nopp= ignored (|no-pp= suggested) (help)
  67. ^ Web Page Under Construction
  68. ^ Mango, Andrew, Atatürk: The Biography of the Founder of Modern Turkey, (2002), ISBN 1585670111.
  69. ^ Kloosterman Genealogy, Jalal al-Din Muhammad Rumi
  70. ^ Edward G. Browne, A Literary History of Persia from the Earliest Times Until Firdawsh, 543 pp., Adamant Media Corporation, 2002, ISBN 1402160453, 9781402160455 (see p.437)
  71. ^ Annemarie Schimmel, Deciphering the Signs of God, 302 pp., SUNY Press, 1994, ISBN 0791419827, 9780791419823 (see p.210)
  72. ^ Today'S Zaman
  73. ^ UNESCO: 800th Anniversary of the Birth of Mawlana Jalal-ud-Din Balkhi-Rumi. – Retrieved on 22 April 2009.
  74. ^ UNESCO. Executive Board; 175th; UNESCO Medal in honour of Mawlana Jalal-ud-Din Balkhi-Rumi; 2006
  75. ^ http://www.iran-daily.com/1385/2690/pdf/i12.pdf
  76. ^ Ministry of Foreign Affairs Afghanistan - Rumi's 800 Anniversary
  77. ^ همشهری آنلاین
  78. ^ Int'l congress on Molana opens in Tehran
  79. ^ Iran Daily - Arts & Culture - 10/03/06
  80. ^ CHN | News
  81. ^ Podcast Interview with Coleman Barks on Rumi
  82. ^ tehrantimes.com, 300 dervishes whirl for Rumi in Turkey
  83. ^ Leonard Lewisohn, Editor’s Note to Mawlana Rumi Review.

Further reading

English translations

  • Ma-Aarif-E-Mathnavi A commentary of the Mathnavi of Maulana Jalaluddin Rumi (R.A.), by Hazrat Maulana Hakim Muhammad Akhtar Saheb (D.B.), 1997.
  • The Sufi Path of Love: The Spiritual Teachings of Rumi, by William Chittick, Albany: SUNY Press, 1983.
  • The Mysteries of the Universe and Rumi's Discoveries on the Majestic Path of Love, by Majid M. Naini, Universal Vision & Research, 2002 ISBN 0-9714600-0-0 www.naini.net
  • The Mesnevi of Mevlānā Jelālu'd-dīn er-Rūmī. Book first, together with some account of the life and acts of the Author, of his ancestors, and of his descendants, illustrated by a selection of characteristic anecdotes, as collected by their historian, Mevlānā Shemsu'd-dīn Ahmed el-Eflākī el-'Arifī, translated and the poetry versified by James W. Redhouse, London: 1881. Contains the translation of the first book only.
  • Masnaví-i Ma'naví, the Spiritual Couplets of Mauláná Jalálu'd-din Muhammad Rúmí, translated and abridged by E. H. Whinfield, London: 1887; 1989. Abridged version from the complete poem. On-line editions at sacred-texts.com and on wikisource.
  • The Masnavī by Jalālu'd-din Rūmī. Book II, translated for the first time from the Persian into prose, with a Commentary, by C.E. Wilson, London: 1910.
  • The Mathnawí of Jalálu'ddín Rúmí, edited from the oldest manuscripts available, with critical notes, translation and commentary by Reynold A. Nicholson, in 8 volumes, London: Messrs Luzac & Co., 1925–1940. Contains the text in Persian. First complete English translation of the Mathnawí.
  • Rending The Veil: Literal and Poetic Translations of Rumi, translated by Shahram Shiva Hohm Press, 1995 ISBN 0-934252-46-7. Recipient of Benjamin Franklin Award.
  • Hush, Don't Say Anything to God: Passionate Poems of Rumi, translated by Shahram Shiva Jain Publishing, 1999 ISBN 0-87573-084-1.
  • The Essence Of Rumi's Masnevi (Including His Life and Works), from Prof. Dr. Erkan TÜRKMEN
  • The Essential Rumi, translated by Coleman Barks with John Moyne, A. J. Arberry, Reynold Nicholson, San Francisco: Harper Collins, 1996 ISBN 0-06-250959-4; Edison (NJ) and New York: Castle Books, 1997 ISBN 0-7858-0871-X. Selections.
  • The Illuminated Rumi, translated by Coleman Barks, Michael Green contributor, New York: Broadway Books, 1997 ISBN 0-7679-0002-2.
  • The Masnavi: Book One, translated by Jawid Mojaddedi, Oxford World's Classics Series, Oxford University Press, 2004 ISBN 0-19-280438-3. Translated for the first time from the Persian edition prepared by Mohammad Estelami with an introduction and explanatory notes. Awarded the 2004 Lois Roth Prize for excellence in translation of Persian literature by the American Institute of Iranian Studies.
  • Divani Shamsi Tabriz, translated by Nevit Oguz Ergin as Divan-i-kebir, published by Echo Publications, 2003 ISBN 188799128X.
  • The rubais of Rumi: insane with love, translations and commentary by Nevit Oguz Ergin and Will Johnson, Inner Traditions, Rochester, Vermont, 2007, ISBN 978-1-59477-183-5.
  • The Masnavi: Book Two, translated by Jawid Mojaddedi, Oxford World's Classics Series, Oxford University Press, 2007. ISBN 978-0-19-921259-0. The first ever verse translation of the unabridged text of Book Two, with an introduction and explanatory notes.
  • The quatrains of Rumi: Complete translation with Persian text, Islamic mystical commentary, manual of terms, and concordance, translated by Ibrahim W. Gamard and A. G. Rawan Farhadi, 2008.
  • The Soul of Rumi: A New Collection of ECS+A+IC Poems, translations by Coleman Barks,Harper One, 2002.
  • The Hundred Tales of Wisdom, a translation by Idries Shah of the Manāqib ul-Ārefīn of Aflākī, Octagon Press 1978. Episodes from the life of Rumi and some of his teaching stories.

Life and work

  • Mawlana Rumi Review [5]. An annual review devoted to Rumi. Archetype, 2010. ISBN 978-1-901383-38-6.
  • Seyyed Hossein Nasr, Islamic Art and Spirituality, Albany: SUNY Press, 1987, chapters 7 and 8.
  • William Chittick, The Sufi Doctrine of Rumi: Illustrated Edition, Bloomington: World Wisdom, 2005.
  • Annemarie Schimmel, The Triumphal Sun: A Study of the Works of Jalaloddin Rumi, Albany: SUNY Press, 1993.
  • Majid M. Naini, The Mysteries of the Universe and Rumi's Discoveries on the Majestic Path of Love, Universal Vision & Research, 2002, ISBN 0-9714600-0-0
  • Franklin Lewis, Rumi Past and Present, East and West, Oneworld Publications, 2000. ISBN 1-85168-214-7
  • Leslie Wines, Rumi: A Spiritual Biography, New York: Crossroads, 2001 ISBN 0-8245-2352-0.
  • Rumi's Thoughts, edited by Seyed G Safavi, London: London Academy of Iranian Studies, 2003.
  • Şefik Can, Fundamentals of Rumi's Thought: A Mevlevi Sufi Perspective, Sommerset (NJ): The Light Inc., 2004 ISBN 1-932099-79-4.
  • Rumi's Tasawwuf and Vedanta by R M Chopra in Indo Iranica Vol. 60

Persian literature

  • E.G. Browne, History of Persia, four volumes, 1998 ISBN 0-7007-0406-X. 2,256 pages, and twenty-five years in the writing.
  • Jan Rypka, History of Iranian Literature, Reidel Publishing Company; 1968 OCLC 460598. ISBN 90-277-0143-1

On-line texts and translations of Rumi

On Rumi

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