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{{Short description|Sufi scholar and poet (1207–1273)}}
{{About|the Persian poet and philosopher}}
{{Other uses}}

{{Pp-semi-indef}}
{{Infobox Muslim scholars
{{Use dmy dates|date=December 2023}}
<!-- Philosopher Category -->
{{EngvarB|date=September 2016}}
|notability = [[Persian people|Persian]] [[Sufi poet|Mystical poet]]
{{Infobox religious biography
|era = Medieval
| era = [[Islamic Golden Age]] <br/> (7th [[Islamic calendar|Islamic century]])
|color = #cef2e0
| honorific-prefix = Mawlānā, Mevlânâ
<!-- Images -->
| name = Rumi
<!-- Information -->
| native_name = {{nobold|رومی}}
|name = Jalal ad-Dīn Muhammad Rumi
| native_name_lang = fa
|title = Mawlānā
| image = مولانا اثر حسین بهزاد (cropped).jpg
|birth = 1207
| image_size = 250px
|death = 17 December 1273
| caption = Rumi, by Iranian artist [[Hossein Behzad]] (1957)
|Ethnicity = [[Persian people|Persian]]<ref name=howisit/><ref>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"</ref>
| title = ''Jalaluddin'', ''jalāl al-Din'',<ref name="EI">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 Mewlānā, persian poet and founder of the Mewlewiyya order of dervishes"</ref> ''Mevlana'', ''Mawlana''
|Region = [[Rûm]]
| birth_date = 30 September 1207
|Religion = [[Islam]]
| birth_place = [[Balkh]] (present-day [[Afghanistan]])<ref>{{Cite web |date=2024-01-07 |title=Rumi {{!}} Biography, Poems, & Facts {{!}} Britannica |url=https://www.britannica.com/biography/Rumi |access-date=2024-01-28 |website=www.britannica.com |language=en}}</ref> or [[Wakhsh]] (present-day [[Tajikistan]]),<ref>{{cite book |last1=Harmless |first1=William |title=Mystics |date=2007 |publisher=Oxford University Press |isbn=978-0-19-804110-8 |page=167 |url=https://books.google.com/books?id=8pBmFhnrVfUC&pg=PA167}}</ref><ref name="Balkh" /> [[Khwarezmian Empire]]
|school tradition = [[Sufism]]. His followers formed the [[Mawlawi Order]]
| death_date = 17 December 1273 (aged 66)
|main_interests = [[Sufi poetry]], [[Sufi whirling]], [[Muraqaba]], [[Dhikr]]
|notable idea = [[Persian poetry]], [[Ney]] and [[Sufi dance]]
| death_place = [[Konya]] (present-day [[Turkey]]), [[Sultanate of Rum]]
| resting_place = Tomb of Mevlana Rumi, [[Mevlana Museum]], [[Konya]], Turkey
|works = [[Masnavi]], [[Diwan-e Shams-e Tabrizi]], [[Fihi Ma Fihi]]
| mother = Mo'mena Khatun
|Predecessor = [[Baha-ud-din Zakariya]] and [[Shams Tabraiz]]
| father = Baha al-Din Valad
|influences = [[Baha-ud-din Zakariya]], [[Farid al-Din Attar|Attār]], [[Sanai|Sanā'ī]], [[Abusaeid Abolkheir|Abu Sa'īd Abulḫayr]], [[Abul-Hassan Kharaqani|Ḫaraqānī]], [[Bayazid Bistami|Bayazīd Bistāmī]], [[Shams Tabriz|Šamse Tabrīzī]]
| spouse = Gevher Khatun, Karra Khatun
|influenced = [[Muhammad Iqbal|Sir Mohammad Iqbāl]], [[Tahir-ul-Qadri|Tāhir ul-Qadrī]], [[Kazi Nazrul Islam]], [[Abdolkarim Soroush]]
| children = [[Sultan Walad]], [[Ulu Arif Chelebi]], Amir Alim Chelebi, Malike Khatun.
| religion = [[Islam]]
| denomination = [[Sunni]]<ref>{{citation|url=https://books.google.com/books?id=1y-hxhLSWsEC&pg=PA48|title=The Complete Idiot's Guide to Rumi Meditations|year=2008|page=48|publisher=Penguin Group|isbn=9781592577361}}</ref>
| jurisprudence = [[Hanafi]]
| creed = [[Maturidi]]<ref>{{cite book|last=Lewis|first=Franklin D.|title=Rumi: Past and Present, East and West: The life, Teaching and poetry of Jalal Al-Din Rumi|date=2014|publisher=Simon and Schuster|pages=15–16, 52, 60, 89}}</ref><ref>{{cite book|last=Zarrinkoob|first=Abdolhossein|title=Serr-e Ney|date=2005|publisher=Instisharat-i Ilmi|volume=1|pages=447}}</ref>
| Sufi_order = [[Mevlevi]]
| notable_ideas = [[Sufi whirling]], [[Muraqaba]]
| order = [[Sufi]]
| philosophy = [[Sufism]], [[Mysticism]]
| known_for = [[Mathnawi]], Rumi Music
| pen_name = Rumi
| main_interests = [[Sufi poetry]], [[Hanafi]] jurisprudence, [[Maturidi]] theology
| works = [[Masnavi|''Mathnawī-ī ma'nawī'']], [[Diwan-e Shams-e Tabrizi|''Dīwān-ī Shams-ī Tabrīzī'']], [[Fihi Ma Fihi|''Fīhi mā fīhi'']]
| predecessor = [[Shams Tabrizi|Shams-i Tabrizi]] and [[Baha-ud-din Zakariya]]
| successor = [[Husam al-Din Chalabi]], [[Sultan Walad]]
| influences = [[Muhammad]], [[Abu Hanifa]], [[al-Maturidi]], [[Al-Ghazali]], Muhaqqeq Termezi, [[Baha-ud-din Zakariya]], [[Farid al-Din Attar|Attār]], [[Sanai|Sanā'ī]], [[Abusaeid Abolkheir|Abu Sa'īd Abulḫayr]], [[Abul-Hassan Kharaqani|Ḫaraqānī]], [[Bayazid Bistami|Bayazīd Bistāmī]], [[Sultan Walad]], [[Shams Tabrizi]], [[Lal Shahbaz Qalandar]], [[Ibn Arabi]], [[Sadr al-Din al-Qunawi]]
| influenced = [[Jami]], [[Shah Abdul Latif Bhittai]], [[Kazi Nazrul Islam]], [[Abdolhossein Zarrinkoob]], [[Abdolkarim Soroush]], [[Hossein Elahi Ghomshei]], [[Muhammad Iqbal]], [[Hossein Nasr]]<ref>[[Ramin Jahanbegloo]], ''In Search of the Sacred : A Conversation with Seyyed Hossein Nasr on His Life and Thought'', [[ABC-CLIO]] (2010), p. 141</ref> [[Yunus Emre]], [[Eva de Vitray-Meyerovitch]], [[Annemarie Schimmel]]
| nationality = [[Iranian Peoples|Iranian]]
| home_town = [[Wakhsh]] (present-day [[Tajikistan]]) or [[Balkh]] present-day [[Afghanistan]]
| module = {{Infobox Arabic name|embed=yes
| laqab = Jalāl ad-Dīn<br/>{{lang|fa|جلال‌الدین}}
| ism = Muḥammad<br/>{{lang|fa|محمد}}
| nasab = ibn Muḥammad ibn al-Ḥusayn ibn Aḥmad<br/>{{lang|ar|بن محمد بن الحسين بن أحمد}}
| nisba = ar-Rūmī<br/>{{lang|ar|الرومي}}<br/>al-Khaṭībī<br/>{{lang|ar|الخطيبي}}<br/>al-Balkhī<br/>{{lang|ar|البلخي}}<br/>al-Bakrī<br/>{{lang|ar|البكري}}}}
}}
}}
{{Contains special characters|Perso-Arabic}}
'''Jalāl ad-Dīn Muḥammad Balkhī''' ({{lang-fa|'''جلال الدین محمد بلخى'''}}), also known as '''Jalāl ad-Dīn Muḥammad Rūmī''' ({{lang-fa|'''جلال‌الدین محمد رومی'''}}), and popularly known as '''Mowlānā''' ({{lang-fa|مولانا}}) but known to the English-speaking world simply as '''Rumi'''<ref name="name">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"</ref> (30 September 1207&nbsp;– 17 December 1273), was a 13th-century <!--After much discussion on the talkpage and best on the mostly scholarly available sources, Rumi is considered Persian. Wikipedia is not a forum, and follows strict policies of [[WP:RS]], [[WP:TALK]], [[WP:OR]] and [[WP:Weight]].-->[[Persian people|Persian]]<ref name=howisit/><ref>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”)”.</ref><ref>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"</ref><ref>Julia Scott Meisami, Forward to Franklin Lewis, Rumi Past and Present, East and West, Oneworld Publications, 2008 (revised edition)</ref><ref>
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"</ref><ref>Frederick Hadland Davis , "The Persian Mystics. Jalálu'd-Dín Rúmí", Adamant Media Corporation (November 30, 2005) , ISBN 1402157681.</ref><ref><small>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).
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)


'''Jalāl al-Dīn Muḥammad Rūmī''' ({{langx|fa|جلال‌الدین محمّد رومی}}), or simply '''Rumi''' (30 September 1207&nbsp;– 17 December 1273), was a 13th-century poet, [[Hanafi]] ''[[faqih]]'' (jurist), [[Ulama|Islamic scholar]], [[Maturidi]] [[Kalam|theologian]] (''mutakallim''),<ref>Ahmad, Imtiaz. "The Place of Rumi in Muslim Thought." Islamic Quarterly 24.3 (1980): 67.</ref> and [[Sufism|Sufi]] [[Mysticism|mystic]] originally from [[Greater Khorasan]] in [[Greater Iran]].<ref name=lewis>{{cite book |first=Franklin D. |last=Lewis |title=Rumi: Past and Present, East and West: The life, Teaching and poetry of Jalal Al-Din Rumi |publisher=Oneworld Publication |year=2008 |page=9 |quote=How is 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 in 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 what is now Turkey, some 1,500 miles to the west?}}</ref><ref>{{cite book |first=Annemarie |last=Schimmel |title=The Mystery of Numbers |publisher=Oxford University Press |date=7 April 1994 |page=51 |quote=These examples are taken from the Persian mystic Rumi's work, not from Chinese, but they express the yang-yin{{sic}} relationship with perfect lucidity.}}</ref>
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)


Rumi's works were written mostly in [[Persian language|Persian]], but occasionally he also used [[Old Anatolian Turkish|Turkish]],<ref name="Annemarie Schimmel" /> [[Arabic]]<ref name="Franklin Lewis" /> and [[Cappadocian Greek|Greek]]<ref name=Dedes1993>{{cite journal |last1=Δέδες |first1=Δ. |year=1993 |title=Ποιήματα του Μαυλανά Ρουμή |trans-title=Poems by Mowlānā Rūmī |journal=Τα Ιστορικά |volume=10 |issue=18–19 |pages=3–22}}</ref><ref>{{cite journal |last1=Meyer |first1=Gustav |title=Die griechischen Verse im Rabâbnâma. |journal=Byzantinische Zeitschrift |date=1895 |volume=4 |issue=3 |doi=10.1515/byzs.1895.4.3.401 |s2cid=191615267}}</ref><ref>{{cite web|url=http://www.tlg.uci.edu/~opoudjis/Play/rumiwalad.html|title=Greek Verses of Rumi & Sultan Walad|website=uci.edu|date=22 April 2009|url-status=dead|archive-url=https://archive.today/20120805175317/http://www.tlg.uci.edu/~opoudjis/Play/rumiwalad.html|archive-date=5 August 2012}}</ref> in his verse. His ''[[Masnavi]]'' (''Mathnawi''), composed in [[Konya]], is considered one of the greatest poems of the Persian language.<ref>{{cite book |first=Louis |last=Gardet |chapter=Religion and Culture |title=The Cambridge History of Islam, Part VIII: Islamic Society and Civilization |editor-first=P.M. |editor-last=Holt |editor2-first=Ann K.S. |editor2-last=Lambton |editor3-first=Bernard |editor3-last=Lewis |publisher=Cambridge University Press |year=1977 |page=586 |quote=It is sufficient to mention [['Aziz Nasafi|'Aziz al-Din Nasafi]], Farid al-Din 'Attar and Sa'adi, and above all Jalal al-Din Rumi, whose Mathnawi remains one of the purest literary glories of Persia}}</ref><ref name="C.E. Bosworth p. 391">C.E. Bosworth, "Turkmen Expansion towards the west" in UNESCO History of Humanity, Volume IV, titled "From the Seventh to the Sixteenth Century", UNESCO Publishing / Routledge, 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 Seljuk rulers (Qubād, Kay Khusraw and so on) and in the use of Persian as a literary language (Turkmen must have been essentially a vehicle for everyday speech at this time). The process of Persianization accelerated in the 13th century with the presence in Konya of two of the most distinguished refugees fleeing before the Mongols, Bahā' al-Dīn Walad and his son Mawlānā Jalāl al-Dīn Rūmī, whose Mathnawī, composed in Konya, constitutes one of the crowning glories of classical Persian literature."</ref> Rumi's influence has transcended national borders and ethnic divisions: [[Persians|Iranians]], [[Afghans]], [[Tajiks]], [[Turkish people|Turks]], [[Kurds]], [[Cappadocian Greeks|Greeks]], [[Central Asian peoples|Central Asian Muslims]], as well as Muslims of the [[Indian subcontinent]] have greatly appreciated his spiritual legacy for the past seven centuries.<ref name="hurriyetdailynews.com">{{cite web | url=https://www.hurriyetdailynews.com/rumi-work-translated-into-kurdish-77675 | title=Rumi work translated into Kurdish|website=Hürriyet Daily News | date=30 January 2015 }}</ref><ref name="Nasr1">{{cite book |last=Seyyed |first=Hossein Nasr |title=Islamic Art and Spirituality |publisher=Suny Press |year=1987 |page=115 |quote=Jalal al-Din was born in a major center of Persian culture, Balkh, from Persian speaking parents, and is the product of that Islamic Persian culture which in the 7th/13th century dominated the 'whole of the eastern lands of Islam and to which present day Persians as well as Turks, Afghans, Central Asian Muslims and the Muslims of the Indo-Pakistani subcontinent are heir. It is precisely in this world that the sun of his spiritual legacy has shone most brillianty during the past seven centuries. The father of Jalal al-Din, Muhammad ibn Husayn Khatibi, known as Baha al-Din Walad and entitled Sultan al-'ulama', was an outstanding Sufi in Balkh connected to the spiritual lineage of Najm al-Din Kubra.}}</ref> His poetry influenced not only [[Persian literature]], but also the literary traditions of the [[Ottoman Turkish language|Ottoman Turkish]], [[Chagatai language|Chagatai]], [[Pashto]], [[Kurdish languages|Kurdish]], [[Urdu]], and [[Bengali language|Bengali]] languages.<ref name="hurriyetdailynews.com"/><ref>{{Cite news |last=Rahman |first=Aziz |date=27 August 2015 |title=Nazrul: The rebel and the romantic |work=Daily Sun |url=http://www.daily-sun.com/printversion/details/70741/Nazrul:-The-rebel-and-the-romantic |url-status=dead |access-date=12 July 2016 |archive-url=https://web.archive.org/web/20170417122146/http://www.daily-sun.com/printversion/details/70741/Nazrul:-The-rebel-and-the-romantic |archive-date=17 April 2017}}</ref><ref>{{cite news|url=https://www.daily-sun.com/printversion/details/339651/A-tribute-to-Jalaluddin-Rumi|newspaper=Daily Sun|last=Khan|first= Mahmudur Rahman|date=30 September 2018|title=A tribute to Jalaluddin Rumi}}</ref>
D)
دشمن نیم ار چند که دشمن رویم
اصلم ترک است اگر چه هندی گویم
"To you I might seem like a foe, but I am not.
I am Turkish though Hindi is what I speak”


Rumi's works are widely read today in their original language across [[Greater Iran]] and the Persian-speaking world.<ref>{{Cite news|url=http://www.rferl.org/content/Interview_Many_Americans_Love_RumiBut_They_Prefer_He_Not_Be_Muslim/2122973.html|title=Interview: 'Many Americans Love Rumi...But They Prefer He Not Be Muslim'|date=9 August 2010|newspaper=RadioFreeEurope/RadioLiberty|language=en|access-date=22 August 2016}}</ref><ref>{{Cite web|url=http://www.atimes.com/atimes/Middle_East/LH14Ak01.html|archive-url=https://web.archive.org/web/20100816123932/http://www.atimes.com/atimes/Middle_East/LH14Ak01.html|url-status=unfit|archive-date=16 August 2010|title=Interview: A mystical journey with Rumi|website=Asia Times|access-date=22 August 2016}}</ref> His poems have subsequently been translated into many of the world's languages and transposed into various formats. Rumi has been described as the "most popular poet",<ref name="BBC-Haviland">{{cite news|url=http://news.bbc.co.uk/2/hi/south_asia/7016090.stm|title=The roar of Rumi—800 years on|first=Charles |last=Haviland|work=BBC News|date=30 September 2007|access-date=30 September 2007}}</ref> is very popular in [[Turkey]], [[Azerbaijan]] and [[South Asia]],<ref>{{Cite web|url=http://www.omifacsimiles.com/brochures/divan.html|title=Dîvân-i Kebîr Jalāl al-Dīn Rūmī|website=OMI – Old Manuscripts & Incunabula|access-date=22 August 2016}}</ref>
For the general meaning of the usage of these terms see:
and has become the "best selling poet" in the United States.<ref>{{cite news|url=http://www.bbc.com/culture/story/20140414-americas-best-selling-poet|title=Why is Rumi the best-selling poet in the US?|last=Ciabattari| work=BBC News | first=Jane|date=21 October 2014|access-date=22 August 2016}}</ref><ref>{{Cite news|url=http://content.time.com/time/magazine/article/0,9171,356133,00.html|title=Rumi Rules!|last=Tompkins|first=Ptolemy|date=29 October 2002|newspaper=Time|issn=0040-781X|access-date=22 August 2016}}</ref>
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.</ref> [[Persian poetry|poet]], [[jurist]], [[theologian]], and [[Sufism|Sufi]] [[Mysticism|mystic]].<ref>{{cite web|title=Islamica Magazine: Mawlana Rumi and Islamic Spirituality| url=http://www.islamicamagazine.com/issue-13/mawlana-jalal-al-din-rumi-and-islamic-spirituality.html| accessdate=2007-11-10}}</ref> [[Al-Rūmī|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 [[Byzantine Empire]].<ref>Schwartz, Stephen (May 14, 2007) [http://www.weeklystandard.com/Content/Public/Articles/000/000/013/612zecct.asp "The Balkin Front."] ''Weekly Standard''.</ref>


==Name==
Rumi was born in ''Greater [[Balkh]]'' (''[[Bactria|Bakhtarzamin]]''), and thus he is called ''Balkhi'', in [[Vakhsh, Tajikistan|Wakhsh]],<ref name=Schimmel>[[Annemarie Schimmel]], "I Am Wind, You Are Fire," p. 11. She refers to a 1989 article by the German scholar, Fritz Meier:{{Quote|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&nbsp;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."</ref> a small town located at the river [[Vakhsh 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.<ref name=Schimmel /> Both these cities were at the time included in the Greater Persian cultural sphere of [[Greater Khorasan|Khorasan]], the easternmost province of [[Greater Iran|historical Persia]],<ref name=howisit>Franklin Lewis, Rumi Past and Present, East and West, Oneworld Publications, 2000.{{Quote|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)}}</ref> and were part of the [[Khwarezmian Empire]].
He is most commonly called ''Rumi'' in English. His full name is given by his contemporary Sipahsalar as ''Muhammad bin Muhammad bin al-Husayn al-Khatibi al-Balkhi al-Bakri'' ({{langx|ar| محمد بن محمد بن الحسين الخطيبي البلخي البكري}}).<ref>{{Cite book| last = Sipahsalar| first = Faridun bin Ahmad | title = Risala-yi Ahwal-i Mawlana | date = 1946| page=5| editor = Sa'id Nafisi| location = Tehran | url = https://archive.org/details/RisalaEFaridunBinAhmadSipahsalarDarAhwalEMaulanaJalaluddinMaulaviFarsi/page/n17/mode/2up?view=theater}}</ref> He is more commonly known as ''Molānā Jalāl ad-Dīn Muḥammad Rūmī'' ({{lang|fa|مولانا جلال‌الدین محمد رومی}}). ''Jalal ad-Din'' is an [[Arabic]] name meaning "Glory of the Faith". ''Balkhī'' and ''Rūmī'' are his ''[[Nisba (onomastics)|nisbas]]'', meaning, respectively, "from [[Balkh]]" and "from [[Rum (endonym)|Rûm]]", as he was from the Sultanate of Rûm in [[Anatolia]].<ref>{{cite book|author=Rumi|title=Selected Poems |url=https://books.google.com/books?id=rKbpCAAAQBAJ&pg=PT350 |year=2015 |publisher=Penguin Books|isbn=978-0-14-196911-4|page=350}}</ref>


According to the authoritative Rumi biographer [[Franklin Lewis]] of the [[University of Chicago]], "[t]he Anatolian peninsula which had belonged to the Byzantine, or eastern Roman empire, had only relatively recently been conquered by Muslims and even when it came to be controlled by Turkish Muslim rulers, it was still known to Arabs, Persians and Turks as the geographical area of Rum. As such, there are a number of historical personages born in or associated with Anatolia known as Rumi, a word borrowed from Persian literally meaning 'Roman,' in which context Roman refers to subjects of the [[Byzantine Empire]] or simply to people living in or things associated with [[Anatolia]]."<ref>{{cite book|first=Franklin |last=Lewis|title=Rumi: Past and Present, East and West: The Life, Teachings and Poetry of Jalal al-Din Rumi|publisher= One World Publication Limited|year= 2008|page= 9}}</ref> He was also known as "Mullah of Rum" ({{lang|fa|ملای روم}} ''mullā-yi Rūm'' or {{lang|fa|ملای رومی}} ''mullā-yi Rūmī'').<ref>[http://www.vajehyab.com/dehkhoda/%D9%85%D9%84%D8%A7%DB%8C+%D8%B1%D9%88%D9%85 "ملای روم"] in ''[[Dehkhoda Dictionary]]''</ref>
His birthplace<ref name=howisit/> and native language<ref>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"</ref> 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),<ref>Franklin Lewis, Rumi Past and Present, East and West, Oneworld Publications, 2000. Chap1</ref> or fear of the impending Mongol cataclysm.<ref>Encyclopedia Iranica, "Baha Al-Din Mohammad Walad" [http://www.iranica.com/newsite/articles/v3f4/v3f4a093.html], H. Algar.</ref> 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.<ref>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."</ref>


Rumi is widely known by the [[sobriquet]] ''Mawlānā''/''Molānā''<ref name="EI" /><ref name="encyclopaedia1991">H. Ritter, 1991, ''DJALĀL al-DĪN RŪMĪ'', ''[[The Encyclopaedia of Islam]]'' (Volume II: C–G), 393.</ref> ({{langx|fa|مولانا}} {{IPA|fa|moulɒːnɒ}}) in [[Iran]] and popularly known as {{lang|tr|Mevlânâ}} in Turkey. ''Mawlānā'' ({{lang|ar|مولانا|rtl=yes}}) is a term of [[Arabic]] origin, meaning "our master". The term {{lang|fa|مولوی}} ''Mawlawī''/''Mowlavi'' (Persian) and {{lang|tr|Mevlevi}} (Turkish), also of Arabic origin, meaning "my master", is also frequently used for him.<ref>Jalāl al-Dīn Rūmī (Maulana), Ibrahim Gamard, ''Rumi and Islam: Selections from His Stories, Poems, and Discourses, Annotated & Explained'', SkyLight Paths Publishing, 2004.</ref>
He lived most of his life under the Sultanate of Rum, where he produced his works<ref>[[Coleman Barks|Barks, Coleman]], ''Rumi: The Book of Love: Poems of Ecstasy and Longing'', HarperCollins, 2005, p. xxv, ISBN 0-06-075050-2</ref> and died in 1273 CE. He was buried in Konya and his shrine became a place of pilgrimage.<ref>Note: Rumi's shrine is now known as the ''Mevlana Museum'' in Turkey</ref> Following his death, his followers and his son [[Sultan Walad]] founded the [[Mevlevi|Mawlawīyah Sufi Order]], also known as the Order of the Whirling Dervishes, famous for its [[Sufi dance]] known as the ''[[sema|samāʿ]]'' ceremony.


==Life==
Rumi's works are written in the [[Persian language|New Persian]] language. A Persian literary renaissance (in the 8th/9th century) started in regions of [[Sistan]], [[Greater Khorasan|Khorāsān]] and [[Transoxiana]]<ref>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.)</ref> and by the 10th/11th century, it reinforced the [[Persian language]] as the preferred literary and cultural language in the Persian Islamic world. Although Rumi's works were written in Persian, 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 literature|Urdu]], [[Punjabi poetry|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; He has been described as the "most popular poet in America" in 2007.<ref>{{cite web|url=http://news.bbc.co.uk/2/hi/south_asia/7016090.stm|title=The roar of Rumi - 800 years on|author=Charles Haviland|publisher=BBC News|date=2007-09-30|accessdate=2007-09-30}}</ref>
[[File:Jalal al-Din Rumi, Showing His Love for His Young Disciple Hussam al-Din Chelebi.jpg|thumb|Jalal ad-Din Rumi gathers [[Sufi]] mystics]]


== Life ==
===Overview===
Rumi was born to Persian parents,<ref>{{Citation |last=Yalman |first=Suzan |title=Badr al-Dīn Tabrīzī |date=7 July 2016 |url=https://referenceworks.brillonline.com/entries/encyclopaedia-of-islam-3/badr-al-din-tabrizi-COM_25104?s.num=7&s.f.s2_parent=s.f.book.encyclopaedia-of-islam-3&s.q=rumi+jalal+al+din |encyclopedia=Encyclopaedia of Islam THREE |access-date=7 June 2023 |publisher=Brill |language=en|quote='''Badr ''al''-''Dīn'' Tabrīzī''' was the architect of the original tomb built for Mawlānā ''Jalāl'' ''al''-''Dīn'' ''Rūmī'' (d. 672/1273, in Konya), the great Persian mystic and poet.}}</ref><ref name="Annemarie Schimmel">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."</ref><ref name="Franklin Lewis">Lewis, Franklin: "On the question of Rumi's multilingualism (pp. 315–317), we may still say that he spoke and wrote in Persian as a native language, wrote and conversed in Arabic as a learned "foreign" language and could at least get by at the market in Turkish and Greek (although some wildly extravagant claims have been made about his command of Attic Greek, or his native tongue being Turkish) (Lewis 2008:xxi). (Lewis, ''Rumi: Past and Present, East and West: The Life, Teachings and Poetry of Jalal al-Din Rumi'', 2008). Lewis also points out that: "Living among Turks, Rumi also picked up some colloquial Turkish." (Lewis, ''Rumi: Past and Present, East and West: The Life, Teachings and Poetry of Jalal al-Din Rumi'', 2008, p. 315). He also mentions Rumi composed thirteen lines in Greek (Franklin Lewis, ''Rumi: Past and Present, East and West: The Life, Teachings and Poetry of Jalal al-Din Rumi'', One World Publication Limited, 2008, p. 316). On Rumi's son, Sultan Walad, Lewis mentions: "[[Sultan Walad]] elsewhere admits that he has little knowledge of Turkish" (Sultan Walad): Lewis, ''Rumi, "Past and Present, East and West: The Life, Teachings and Poetry of Jalal al-Din Rumi'', One World Publication Limited, 2008, p. 239) and "Sultan Valad did not feel confident about his command of Turkish" (Lewis, ''Rumi: Past and Present, East and West'', 2000, p. 240)</ref><ref name="Nasr2">Seyyed Hossein Nasr, ''Islamic Art and Spirituality'', SUNY Press, 1987. p. 115: "Jalal al-Din was born in a major center of Persian culture, Balkh, from Persian speaking parents, and is the product of that Islamic Persian culture which in the 7th/13th century dominated the 'whole of the eastern lands of Islam and to which present day Persians as well as Turks, Afghans, Central Asian Muslims and the Muslims of the Indo-Pakistani and the Muslims of the Indo-Pakistani subcontinent are heir. It is precisely in this world that the sun of his spiritual legacy has shone most brilliantly during the past seven centuries. The father of Jalal al-Din, Muhammad ibn Husayn Khatibi, known as [[Baha al-Din Walad]] and entitled Sultan al-'ulama', was an outstanding Sufi in Balkh connected to the spiritual lineage of [[Najm al-Din Kubra]]."</ref> in [[Balkh]],<ref>Lewis: ''Rumi: Past and Present, East and West. The Life Teachings and Poetry of Jalâl al-Din Rumi''. One World Publications, Oxford, 2000, S. 47.</ref> modern-day [[Afghanistan]] or [[Wakhsh]],<ref name="Balkh">[[Annemarie Schimmel]], "I Am Wind, You Are Fire," p. 11. She refers to a 1989 article by [[Fritz Meier]]:{{Blockquote|Tajiks and Persian admirers still prefer to call Jalaluddin 'Balkhi' because his family lived in Balkh, current day in [[Afghanistan]] 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 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. Lewis, ''Rumi&nbsp;: Past and Present, East and West: The Life, Teachings, and Poetry of Jalâl al-Din Rumi'', 2000, pp. 47–49.}} 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 Vakhsh (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 Walads 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."</ref> a village on the East bank of the [[Wakhsh River]] known as [[Sangtuda]] in present-day [[Tajikistan]].<ref name="Balkh" /> The area, culturally adjacent to [[Balkh]], is where Mawlânâ's father, Bahâ' uddîn Walad, was a preacher and jurist.<ref name="Balkh" /> He lived and worked there until 1212, when Rumi was aged around five and the family moved to [[Samarkand]].<ref name="Balkh" />
[[Image:Mevlana Konya.jpg|thumb|right|Rumi's tomb ([[Mevlana Museum]]).]]


Greater Balkh was at that time a major centre of Persian culture<ref name="C.E. Bosworth p. 391" /><ref name="Nasr2" /><ref>Lewis, ''Rumi: Past and Present, East and West: The life, Teaching and poetry of Jalal Al-Din Rumi'', Oneworld Publication Limited, 2008 p. 9: "How is 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"</ref> and [[Sufism]] had developed there for several centuries. The most important influences upon Rumi, besides his father, were the Persian poets [[Attar of Nishapur|Attar]] and [[Sanai]].<ref>Jafri, Maqsood, ''The gleam of wisdom'', Sigma Press, 2003. p. 238: "Rumi has influenced a large number of writers while on the other hand he himself was under the great influence of Sanai and Attar.</ref> Rumi expresses his appreciation: "Attar was the spirit, Sanai his eyes twain, And in time thereafter, Came we in their train"<ref>Arberry, A. J., ''Sufism: An Account of the Mystics of Islam'', Courier Dover Publications, November 9, 2001. p. 141.</ref> and mentions in another poem: "Attar has traversed the seven cities of Love, We are still at the turn of one street".<ref>Nasr, Seyyed Hossein, ''The Garden of Truth: The Vision and Promise of Sufism, Islam's Mystical Tradition'', HarperCollins, 2 September 2008. p. 130: "Attar has traversed the seven cities of Love, We are still at the turn of one street!"</ref> His father was also connected to the spiritual lineage of [[Najm al-Din Kubra]].<ref name="Nasr1" />
Rumi was born on 30 September 1207 in greater [[Balkh]] which is in present day [[Afghanistan]]. He died on 17 December 1273 in Konya in present day Turkey. 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 men 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 [[mysticism|mystic]] from Vakhsh, 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<ref name="hagiographer1">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 only stretches back 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)."</ref><ref name="hagiographer2">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) [http://www.iranica.com/newsite/index.isc?Article=http://www.iranica.com/newsite/articles/unicode/v3f4/v3f4a093.html]</ref><ref name="hagiographer3">(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).")</ref>. 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<ref name="hagiographer1"/><ref name="hagiographer2"/><ref name="hagiographer3"/>. The the most complete genealogy offered for the family streches back to six or seven generations to famous Hanafi Jurists<ref name="hagiographer1"/><ref name="hagiographer2"/><ref name="hagiographer3"/>. 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)<ref name="hagiographer4">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)</ref> (colloquial Persian for Mother), she was a simple woman and that she lives in 1200s. 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).


Rumi lived most of his life under the [[Persianate society|Persianate]]<ref>Grousset, Rene, ''The Empire of the Steppes: A History of Central Asia'', (Rutgers University Press, 2002), 157; "...the Seljuk court at Konya adopted Persian as its official language".</ref><ref>Aḥmad of Niǧde's "al-Walad al-Shafīq" and the Seljuk Past, A.C.S. Peacock, Anatolian Studies, Vol. 54, (2004), 97; With the growth of Seljuk power in Rum, a more highly developed Muslim cultural life, based on the Persianate culture of the Great Seljuk court, was able to take root in Anatolia</ref><ref>Findley, Carter Vaughn, ''The Turks in World History'', Oxford University Press, 11 November 2004. p. 72: Meanwhile, amid the migratory swarm that Turkified Anatolia, the dispersion of learned men from the Persian-speaking east paradoxically made the Seljuks court at Konya a new center for Persian court culture, as exemplified by the great mystical poet Jelaleddin Rumi (1207–1273).</ref> [[Seljuk dynasty|Seljuk]] [[Sultanate of Rum]], where he produced his works<ref>[[Coleman Barks|Barks, Coleman]], ''Rumi: The Book of Love: Poems of Ecstasy and Longing'', HarperCollins, 2005, p. xxv, {{ISBN|978-0-06-075050-3}}.</ref> and died in 1273{{nbsp}}AD. He was buried in [[Konya]], and his shrine became a place of pilgrimage.<ref>Note: Rumi's shrine is now known as the "Mevlâna Museum" in Turkey.</ref> Upon his death, his followers and his son [[Sultan Walad]] founded the [[Mevlevi Order]], also known as the Order of the Whirling Dervishes, famous for the [[Sufi dance]] known as the [[Sama (Sufism)|Sama]] ceremony. He was laid to rest beside his father, and over his remains a shrine was erected. A hagiographical account of him is described in Shams ud-Din Ahmad Aflāki's ''Manāqib ul-Ārifīn'' (written between 1318 and 1353). This biography needs to be treated with care as it contains both legends and facts about Rumi.<ref name=howisit>Lewis, ''Rumi: Past and Present, East and West'', Oneworld Publications, 2000.{{Blockquote|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}}</ref> For example, Professor [[Franklin Lewis]] of the University of Chicago, author of the most complete biography on Rumi, has separate sections for the [[hagiography|hagiographical]] biography of Rumi and the actual biography about him.<ref name="hagiographer1" />
When the [[Mongol]]s 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, [[Farid al-Din Attar|'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.


===Childhood and emigration===
From Nishapur, Walad and his entourage set out for Baghdad, meeting many of the scholars and Sufis of the city.<ref>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</ref> From there they went to [[Baghdad]], and [[Hejaz]] and performed the [[Hajj|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.
Rumi's father was Bahā ud-Dīn Walad, a theologian, jurist and a [[mysticism|mystic]] from Wakhsh,<ref name="Balkh" /> who was also known by the followers of Rumi as Sultan al-Ulama or "Sultan of the Scholars". According to Sultan Walad's ''Ibadetname'' and Shamsuddin Aflaki (c.1286 to 1291), Rumi was a descendant of [[Abu Bakr]].<ref>{{cite book|title=Fundamentals Of Rumis Thought|first=Sefik |last=Can|url=https://books.google.com/books?id=FQ9RCwAAQBAJ&q=aflaki+rumi+abu+bakr&pg=PT36|year=2006|publisher=Tughra Books|isbn = 9781597846134}}</ref> Some modern scholars, however, reject this claim and state it does not hold on closer examination. 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. The most complete genealogy offered for the family stretches back to six or seven generations to famous Hanafi jurists.<ref name="hagiographer1">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 reach to Abu Bakr, the companion and first caliph of the Prophet, who died two years after the Prophet, in C.E. 634 (FB 5–6 n.3)."</ref><ref name="hagiographer2">Algar, H., [http://www.iranicaonline.org/articles/baha-al-din-mohammad-walad-b “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{{typo help inline|date=June 2022}} dynasty. His mother is said to have been the daughter of ʿAlāʾ-al-Dīn Moḥammad Ḵārazmšāh{{typo help inline|date=June 2022}} (d. 596/1200), but this appears to be excluded for chronological reasons (Forūzānfar, Resāla, p. 7).</ref><ref name="hagiographer3">(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 (Mevlâna), 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).").</ref>

We do not learn the name of Baha al-Din's mother in the sources, only that he referred to her as "Māmi" (colloquial Persian for Māma),<ref name="hagiographer4">Lewis, ''Rumi: Past and Present, East and West'', Oneworld Publications, 2008 (revised edition). p. 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]] [[fiqh]]. 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." (p. 44)</ref> and that she was a simple woman who lived to the 1200s. The mother of Rumi was Mu'mina Khātūn. The profession of the family for several generations was that of Islamic preachers of the relatively liberal [[Hanafi]] [[Maturidi]] school, 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 [[Mongol invasion of the Khwarazmian Empire|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. According to hagiographical account which is not agreed upon by all Rumi scholars, Rumi encountered one of the most famous mystic Persian poets, [[Attar of Nishapur|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."<ref>{{Cite book|title=Suspended Somewhere Between: A Book of Verse|last=Ahmed|first=Akbar|publisher=PM Press|year=2011|isbn=978-1-60486-485-4|pages=i}}</ref><ref>{{Cite book|title=Mevlana Celaleddin Rumi|last=El-Fers|first=Mohamed|publisher=MokumTV|year=2009|isbn=978-1-4092-9291-3|pages=45}}</ref> Attar 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.{{citation needed|date=June 2020}} From Baghdad they went to [[Hejaz]] and performed the [[Hajj|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 [[Kayqubad I|'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]].
On 1 May 1228, most likely as a result of the insistent invitation of [[Kayqubad I|'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]].


===Education and encounters with Shams-e Tabrizi===
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''.
[[File:Shams ud-Din Tabriz 1502-1504 BNF Paris.jpg|thumb|A page of a copy c. 1503 of the ''[[Diwan-e Shams-e Tabriz-i]]''. See [[Rumi ghazal 163]].]]
Baha' ud-Din became the head of a [[madrassa]] (religious school) and when he died, Rumi, aged twenty-five, inherited his position as the Islamic molvi. One of Baha' ud-Din's students, Sayyed Burhan ud-Din Muhaqqiq Termazi, continued to train Rumi in the [[Shariah]] as well as the [[Tariqa]], especially that of Rumi's father. For nine years, Rumi practised Sufism as a disciple of Burhan ud-Din until the latter died in 1240 or 1241. Rumi's public life then began: he became an Islamic Jurist, issuing [[fatwas]] and giving sermons in the mosques of Konya. He also served as a Molvi (Islamic teacher) and taught his adherents in the madrassa.


During this period, Rumi also travelled to [[Damascus]] and is said to have spent four years there.
During this period, Rumi also travelled 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.<ref>[http://www.semazeniz.com/shams-etabrizi Hz. Mawlana and Shams by Sefik Can]</ref>
It was his meeting with the dervish [[Shams-e Tabrizi]] on 15 November 1244 that completely changed his life. From an accomplished teacher and jurist, Rumi was transformed into an ascetic.
Shams had travelled 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 rumoured 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.<ref>{{cite web|url=http://www.semazen.net/eng/show_text_main.php?id=166&menuId=17|title=Hz. Mawlana and Shams|website=semazen.net}}</ref>


Rumi's love for, and his bereavement at the death of, Shams found their expression in an outpouring of music, dance, and lyric poems, [[Diwan-e Shams-e Tabrizi|''Divan-e Shams-e Tabrizi'']]. He himself went out searching for Shams and journeyed again to Damascus. There, he realized:
Rumi's love for, and his bereavement at the death of, Shams found their expression in an outpouring of lyric poems, [[Diwan-e Shams-e Tabrizi|''Divan-e Shams-e Tabrizi'']]. He himself went out searching for Shams and journeyed again to Damascus. There, he realised:
{{quote|
{{blockquote|
Why should I seek? I am the same as<br />
Why should I seek? I am the same as<br />
He. His essence speaks through me.<br />
He. His essence speaks through me.<br />
I have been looking for myself!<ref>''The Essential Rumi''. Translations by Coleman Barks, p. xx.</ref>}}
I have been looking for myself!<ref>''The Essential Rumi''. Translations by Coleman Barks, p. xx.</ref>
}}


===Later life and death===
Mawlana had been spontaneously composing ''[[ghazal]]s'' (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:
[[File:Ahmad ibn Hajji Abi Bakr al-Katib - Double-page Illuminated Frontispiece - Walters W6252B - Full Page.jpg|thumb|Double-page illuminated frontispiece, 1st book ({{langx|fa|دفتر}}, "daftar") of the Collection of poems ([[Masnavi|''Masnavi-i ma'navi'']]), 1461 manuscript]]


Mewlana had been spontaneously composing ''[[ghazal]]s'' (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 favourite student, [[Husam al-Din Chalabi|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:
{{quote|

{{blockquote|
Listen to the reed and the tale it tells,<br />
Listen to the reed and the tale it tells,<br />
How it sings of separation...<ref>{{cite web|first=Camille |last=Helminski| title=Introduction to Rumi: Daylight | url = http://www.sufism.org/books/dayex.html|accessdate=2007-05-06}}</ref>}}
How it sings of separation...<ref>{{cite book |title=Rumi: Daylight: A Daybook of Spiritual Guidance |date=1999 |publisher=Shambhala Publications |isbn=978-0-8348-2517-8 |url=https://books.google.com/books?id=cRhfAwAAQBAJ&pg=PT11}}</ref>
}}


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.
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.
Line 94: Line 115:
In December 1273, Rumi fell ill; he predicted his own death and composed the well-known ''ghazal'', which begins with the verse:
In December 1273, Rumi fell ill; he predicted his own death and composed the well-known ''ghazal'', which begins with the verse:


{{quote|
{{blockquote|
How doest thou know what sort of king I have within me as companion?<br />
How doest thou know what sort of king I have within me as companion?<br />
Do not cast thy glance upon my golden face, for I have iron legs.<ref>{{cite book | last =Nasr | first =Seyyed Hossein | title =Islamic Art and Spirituality | publisher =SUNY Press | year= 1987 | pages =120 | url =http://books.google.com/books?id=EBu6gWcT0DsC&pg=PA120&ots=r7WC3HRDUt&sig=dK7cXLr2Wj7pxYqSLnMZGS0XgII | isbn=0887061745 }}</ref>}}
Do not cast thy glance upon my golden face, for I have iron legs.<ref>{{cite book |last= Nasr |first=Seyyed Hossein |title= Islamic Art and Spirituality |publisher= SUNY Press |year= 1987 |page= 120 |url= https://books.google.com/books?id=EBu6gWcT0DsC&pg=PA120 |isbn= 978-0-88706-174-5}}</ref>
}}
[[File:Maulana Jelaledin Muhammad Rumi in konya.jpg|thumb|Tomb shrine of Rumi, [[Konya]]]]

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:
Rumi died on 17 December 1273 in [[Konya]]. His death was mourned by the diverse community of Konya, with local Christians and Jews joining the crowd that converged to bid farewell as his body was carried through the city.<ref name=Mojaddedi-19>{{cite book|first=Jawid |last=Mojaddedi|chapter=Introduction|title=Rumi, Jalal al-Din. The Masnavi, Book One|publisher=Oxford University Press (Kindle Edition)|year=2004|page=xix}}</ref> Rumi's body was interred beside that of his father, and a splendid shrine, the "Green Tomb" ([[Turkish language|Turkish]]: Yeşil Türbe, {{langx|ar|قبة الخضراء}}; today the [[Mevlana Museum|Mevlâna Museum]]), was erected over his place of burial. His epitaph reads:


{{quote|
{{blockquote|
When we are dead, seek not our tomb in the earth,
When we are dead, seek not our tomb in the earth,
but find it in the hearts of men.<ref>[http://www.anatolia.com/anatolia/Religion_and_Spirituality/Mevlana/Default.asp Mevlana Jalal al-din Rumi]</ref>}}
but find it in the hearts of men.<ref>{{Cite web|url=http://anatolia.com/anatolia/Religion_and_Spirituality/Mevlana/Default.asp|title=
Mevlana Jalal al-din Rumi|website= Anatolia.com|date=2 February 2002|archive-url=https://web.archive.org/web/20020202002121/http://anatolia.com/anatolia/Religion_and_Spirituality/Mevlana/Default.asp|archive-date=2 February 2002}}</ref>
}}


Georgian princess and Seljuq queen [[Gurju Khatun]] was a close friend of Rumi. She was the one who sponsored the construction of [[Mevlana Museum|his tomb]] in [[Konya]].<ref>{{cite journal |last1=Crane |first1=H. |title=Notes on Saldjūq Architectural Patronage in Thirteenth Century Anatolia |journal=Journal of the Economic and Social History of the Orient |date=1993 |volume=36 |issue=1 |pages=1–57 |id={{ProQuest|1304344524}} |doi=10.1163/156852093X00010 |jstor=3632470}}</ref> The 13th-century [[Mevlana Museum|Mevlâna Mausoleum]], with its mosque, dance hall, schools and living quarters for dervishes, remains a destination of pilgrimage to this day, and is probably the most popular pilgrimage site to be regularly visited by adherents of every major religion.<ref name=Mojaddedi-19/>
== Teachings ==
[[Image:Shams ud-Din Tabriz 1502-1504 BNF Paris.jpg|thumb|A page of a copy circa 1503 of the ''[[Diwan-e Shams-e Tabriz-i]]''.]]


==Teachings==
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]]''&nbsp;– union with his beloved (the primal root) from which/whom he has been cut off and become aloof&nbsp;– and his longing and desire to restore it.{{Citation needed|date=November 2009}}
[[File:Turkey.Konya021.jpg|thumb|''Maṭnawīye Ma'nawī'', [[Mevlana Museum]], [[Konya]], [[Turkey]]]]
Like other mystic and Sufi poets of Persian literature, Rumi's poetry speaks of love which infuses the world.{{Citation needed|date=May 2024}} Rumi's teachings also express the tenets summarized in the Quranic verse which Shams-e Tabrizi cited as the essence of prophetic guidance: "Know that ‘There is no god but He,’ and ask forgiveness for your sin" (Q. 47:19).

In the interpretation attributed to Shams, the first part of the verse commands the humanity to seek knowledge of ''[[tawhid]]'' (oneness of God), while the second instructs them to negate their own existence. In Rumi's terms, ''tawhid'' is lived most fully through love, with the connection being made explicit in his verse that describes love as "that flame which, when it blazes up, burns away everything except the Everlasting Beloved."<ref>{{cite encyclopedia|first=William C. |last=Chittick|title=RUMI, JALĀL-AL-DIN vii. Philosophy|url=http://www.iranicaonline.org/articles/rumi-philosophy|year=2017|encyclopedia=Encyclopaedia Iranica}}
</ref>

Rumi's longing and desire to attain this ideal is evident in the following poem from his book the [[Masnavi]]:<ref>{{cite book|url=http://www.dar-al-masnavi.org/n-III-3901.html|title=The Mathnawî-yé Ma'nawî – Rhymed Couplets of Deep Spiritual Meaning of Jalaluddin Rumi. |author=Ibrahim Gamard (with gratitude for R. A. Nicholson's 1930 British translation)}}</ref>
{{Verse translation|italicsoff=y|rtl1=y|
{{lang|fa|rtl=yes|
از جمادی مُردم و نامی شدم
وز نما مُردم به حیوان برزدم
مُردم از حیوانی و آدم شدم
پس چه ترسم کی ز مردن کم شدم؟
حملهٔ 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
آنچ اندر وهم ناید آن شوم
پس عدم گردم عدم چون ارغنون
گویدم که انا الیه راجعون}}
|
I died to the mineral state and became a plant,
I died to the vegetal state and reached animality,
I died to the animal state and became a man,
Then what should I fear? I have never become less from dying.
At the next charge (forward) I will die to human nature,
So that I may lift up (my) head and wings (and soar) among the angels,
And I must (also) jump from the river of (the state of) the angel,
Everything perishes except His Face,
Once again I will become sacrificed from (the state of) the angel,
I will become that which cannot come into the imagination,
Then I will become non-existent; non-existence says to me (in tones) like an organ,
[[Inna Lillahi wa inna ilayhi raji'un|Truly, to Him is our return]].}}


The ''Masnavi'' weaves fables, scenes from everyday life, Qur’anic revelations and exegesis, and metaphysics into a vast and intricate tapestry.{{Citation needed|date=November 2009}} Rumi is considered{{By whom|date=November 2009}} an example of ''Insan-e Kamil''&nbsp;— Perfect Man, the perfected or completed human being. In the East, it is said{{Weasel-inline|date=November 2009}} of him that he was "not a prophet&nbsp;— but surely, he has brought a scripture".
The ''Masnavi'' weaves fables, scenes from everyday life, Qur'anic revelations and exegesis, and metaphysics into a vast and intricate tapestry.


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 ''[[sema|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|date=November 2009}}.
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 [[Sufi whirling|whirling Dervishes]] developed into a ritual form. His teachings became the base for the order of the Mevlevi, which his son Sultan Walad organised. Rumi encouraged [[Sama (Sufism)|Sama]], 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|date=September 2016}}


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


{{quote|
{{blockquote|
Lover's nationality is separate from all other religions,<br />
The lover's cause is separate from all other causes<br />
Love is the astrolabe of God's mysteries.<ref>{{cite book | last =Naini | first =Majid| title =The Mysteries of the Universe and Rumi's Discoveries on the Majestic Path of Love | author-link=Majid Naini}}</ref>
The lover's religion and nationality is the Beloved (God).}}
}}


Rumi's favourite musical instrument was the [[ney]] (reed flute).<ref name="BBC-Haviland" />
{{quote|
The lover’s cause is separate from all other causes<br />
Love is the astrolabe of God's mysteries.<ref>{{cite book | last =Naini | first =Majid| title =The Mysteries of the Universe and Rumi's Discoveries on the Majestic Path of Love | authorlink=Majid Naini}}</ref>}}


== Major works ==
==Major works==
[[File:Meeting of Jalal al-Din Rumi and Molla Shams al-Din.jpg|thumb|An [[Ottoman Empire|Ottoman]] era manuscript depicting Rumi and [[Shams-e Tabrizi]].]]


Rumi's poetry is often divided into various categories: the quatrains (''[[rubaiyat|rubayāt]]'') and odes (''[[ghazal]]'') of the ''Divan'', the six books of the ''Masnavi''. The prose works are divided into the The Discourses, The Letters, and the ''Seven Sermons''.
Rumi's poetry is often divided into various categories: the quatrains (''[[Ruba'i|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 ===
===Poetic works===
[[File:Bowl of Reflections, early 13th century.jpg|thumbnail|''Bowl of Reflections'' with Rumi's poetry, early 13th century; [[Brooklyn Museum]]]]
[[Image:Turkey.Konya021.jpg|thumb|<center>Maṭnawīye Ma'nawī<br /> <small>Mevlâna museum, Konya, Turkey.</small> </center>]]


* Rumi's best-known work is the ''[[Masnavi|Maṭnawīye Ma'nawī]]'' (''Spiritual Couplets''; {{lang|fa|مثنوی معنوی}}). The six-volume poem holds a distinguished place within the rich tradition of Persian Sufi literature, and has been commonly called "the Quran in Persian".<ref>{{cite book|first=Jawid |last=Mojaddedi|chapter=Introduction|title=Rumi, Jalal al-Din. The Masnavi, Book One|publisher=Oxford University Press (Kindle Edition)|year=2004|page=xix|quote=Rumi’s Masnavi holds an exalted status in the rich canon of Persian Sufi literature as the greatest mystical poem ever written. It is even referred to commonly as ‘the Koran in Persian’.}}</ref><ref>Abdul Rahman [[Jami]] notes:
*Rumi's major work is the ''Maṭnawīye Ma'nawī'' (''Spiritual Couplets''; {{lang|fa|مثنوی معنوی}}), a six-volume poem regarded by some Sufis<ref>
Abdul Rahman [[Jami]] notes:


{{blockquote|{{lang|fa|من چه گویم وصف آن عالی‌جناب&nbsp;— نیست پیغمبر ولی دارد کتاب}}
{{quote|
من چه گویم وصف آن عالی‌جناب&nbsp;— نیست پیغمبر ولی دارد کتاب


مثنوی معنوی مولوی&nbsp;— هست قرآن در زبان پهلوی}}
{{lang|fa|مثنویّ معنویّ مولوی&nbsp;— هست قرآن در زبان پهلوی}}


}}
{{quote|

{{blockquote|
What can I say in praise of that great one?<br />
What can I say in praise of that great one?<br />
He is not a Prophet but has come with a book;<br />
He is not a Prophet but has come with a book;<br />
The Spiritual ''Masnavi'' of Mowlavi<br />
The Spiritual ''Masnavi'' of Mowlavi<br />
Is the Qur'an in the language of Pahlavi (Persian).}}
Is the Qur'an in the language of Pahlavi (Persian).
}}


(Khawaja Abdul Hamid Irfani, "The Sayings of Rumi and Iqbal", Bazm-e-Rumi, 1976.)</ref> Many commentators have regarded it as the greatest mystical poem in world literature.<ref>{{cite book|first=Jawid |last=Mojaddedi|chapter=Introduction|title=Rumi, Jalal al-Din. The Masnavi, Book One|publisher=Oxford University Press (Kindle Edition)|year=2004|pages=xii–xiii|quote=Towards the end of his life he presented the fruit of his experience of Sufism in the form of the Masnavi, which has been judged by many commentators, both within the Sufi tradition and outside it, to be the greatest mystical poem ever written.}}</ref> It contains approximately 27,000 lines,<ref>Lewis, ''Rumi: Past and Present, East and West'', Oneworld Publications, 2008 (revised edition). p. 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 32,000!"</ref> each consisting of a couplet with an internal rhyme.<ref name="Mojaddedi-19"/> While the mathnawi genre of poetry may use a variety of different metres, after Rumi composed his poem, the metre he used became the mathnawi metre ''par excellence''. The first recorded use of this metre for a mathnawi poem took place at the Nizari Ismaili fortress of Girdkuh between 1131–1139. It likely set the stage for later poetry in this style by mystics such as Attar and Rumi.<ref>{{cite journal |last1=Virani |first1=Shafique N. |title=Persian Poetry, Sufism and Ismailism: The Testimony of Khwājah Qāsim Tushtarī's Recognizing God |journal=Journal of the Royal Asiatic Society |date=January 2019 |volume=29 |issue=1 |pages=17–49 |id={{ProQuest|2300038453}} |doi=10.1017/S1356186318000494 |s2cid=165288246}}</ref>
(Khawaja Abdul Hamid Irfani, "The Sayings of Rumi and Iqbal", Bazm-e-Rumi, 1976.)
</ref> as the Persian-language [[Qur'an]]. It is considered by many to be one of the greatest works of mystical poetry<ref>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"</ref>. It contains approximately 27000 lines of Persian poetry<ref>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!"</ref>.


* 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]]''; {{lang|fa|دیوان شمس تبریزی}}), named in honour of Rumi's master [[Shams Tabraiz|Shams]]. Besides approximately 35000 Persian couplets and 2000 Persian quatrains,<ref>Lewis, ''Rumi: Past and Present, East and West: The Life, Teaching, and Poetry of Jalâl al-Din Rumi'' (2008), p. 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”</ref> the Divan contains 90 Ghazals and 19 quatrains in Arabic,<ref>[http://www.dar-al-masnavi.org/about.html 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.”</ref> a couple of dozen or so couplets in Turkish (mainly [[Macaronic language|macaronic]] poems of mixed Persian and Turkish)<ref>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)</ref><ref>Lewis, ''Rumi: Past and Present, East and West: The Life, Teaching, and Poetry of Jalâl al-Din Rumi'' (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".</ref> and 14 couplets in Greek (all of them in three macaronic poems of Greek-Persian).<ref name=Dedes1993/><ref>{{Cite web | url=http://www.opoudjis.net/Play/rumiwalad.html |first=Nick|last=Nicholas|website=Opoudjis|title=Greek Verses of Rumi & Sultan Walad|date=22 April 2009}}</ref><ref>Lewis, ''Rumi: Past and Present, East and West: The Life, Teaching, and Poetry of Jalâl al-Din Rumi'' (2008): "Three poems have bits of demotic Greek; these have been identified and translated into French, along with some Greek verses of Sultan Valad. [[Abdülbâki Gölpınarlı|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."</ref>
{{Further|[[Masnavi]]}}


===Prose works===
*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]]''; {{lang|fa|دیوان شمس تبریزی}} named in honor of Rumi's master [[Shams Tabraiz|Shams]]. Besides approximately 35000 Persian couplets and 2000 Persian quatrains<ref>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”</ref>, the Divan contains 90 Ghazals and 19 quatrains in [[Arabic language|Arabic]]<ref>[http://www.dar-al-masnavi.org/about.html 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.”</ref>, a couple of dozen or so couplets in Turkish (mainly macaronic poems of mixed Persian and Turkish)<ref>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)</ref><ref>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”"</ref> and 14 couplets in Greek(all of them in three macaronic poems of Greek-Persian)<ref>Dedes, D. 1993. Ποίηματα του Μαυλανά Ρουμή [Poems by Rumi]. Ta Istorika 10.18-19: 3-22. see also [http://www.tlg.uci.edu/~opoudjis/Play/rumiwalad.html]</ref><ref>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.".</ref>.
* [[Fihi ma fihi|''Fihi Ma Fihi'']] (''In It What's in It'', Persian: {{lang|fa|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.<ref>Lewis, ''Rumi: Past and Present, East and West&nbsp;— The Life, Teachings, and Poetry of Jalal al-Din Rumi'', Oneworld Publications, 2000, Chapter 7.</ref> 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). The style of the ''Fihi ma fihi'' is colloquial and meant for middle-class men and women, and lack the sophisticated wordplay.<ref>“As Safa points out (Saf 2:1206) the Discourse reflect the stylistics of oral speech and lacks the sophisticated word plays, Arabic vocabulary and sound patterning that we would except from a consciously literary text of this period. Once again, the style of Rumi as lecturer or orator in these discourses does not reflect an audience of great intellectual pretensions, but rather middle-class men and women, along with number of statesmen and rulers" (Lewis, ''Rumi: Past and Present, East and West'', Oneworld Publications, 2008, p. 292).</ref>
* ''Majāles-e Sab'a'' (''Seven Sessions'', Persian: {{lang|fa|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 [[Hadith]]. The sermons also include quotations from poems of [[Sana'i]], [[Attar of Nishapur|'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. The style of Persian is rather simple, but quotation of Arabic and knowledge of history and the Hadith show Rumi's knowledge in the Islamic sciences. His style is typical of the genre of lectures given by Sufis and spiritual teachers.<ref>Lewis, ''Rumi: Past and Present, East and West'', Oneworld Publications, 2008, p. 293.</ref>
* ''Makatib'' (''The Letters'', Persian: {{lang|fa|مکاتیب}}) or ''Maktubat'' ({{lang|fa|مکتوبات}}) is the [[Letter collection|collection of letters]] written in Persian by Rumi 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. Unlike the Persian style of the previous two mentioned works (which are lectures and sermons), the letters are consciously sophisticated and epistolary in style, which is in conformity with the expectations of correspondence directed to nobles, statesmen and kings.<ref>Lewis, ''Rumi: Past and Present, East and West'', Oneworld Publications, 2008, p. 295: "In contrast with the prose of his Discourses and sermons, the style of the letters is consciously sophisticated and epistolary, in conformity with the expectations of correspondence directed to nobles, statesmen and kings."</ref>


==Religious outlook==
{{Further|[[Diwan-e Shams-e Tabrizi]]}}
Despite references to other religions, Rumi clearly holds the superiority of Islam. As Muslim, Rumi praises the Quran, not only as sacred book of Muslims, but also as tool to distinguish truth from falsehood. As such, the Quran features as guidebook for humanity and those who want to understand the reality of the world.<ref>Demmrich, Sarah, and Ulrich Riegel, eds. Western and Eastern perspectives on religion and religiosity. Vol. 14. Waxmann Verlag, 2020. p. 51</ref>


The prophets of Islam, according to Rumi, constitute the highest point of spiritual development and are the closest to God. Throughout Rumi's writings, Muhammad is the most perfect example of all previous prophets.<ref>Demmrich, Sarah, and Ulrich Riegel, eds. Western and Eastern perspectives on religion and religiosity. Vol. 14. Waxmann Verlag, 2020. p. 52</ref>
=== Prose works ===
*[[Fihi ma fihi|''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.<ref>Franklin Lewis, ''Rumi: Past and Present, East and West&nbsp;– The Life, Teachings, and Poetry of Jalal al-Din Rumi'', Oneworld Publications, 2000, Chapter 7.</ref> 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).


Despite Rumi's explicit adherence to Islam, there are traces of religious pluralism throughout his work. Although Rumi acknowledges religious discrepancies, the core of all religions is the same. The disagreement between religions does not lie in the core of these religions, but in doctrinal differences. Accordingly, Rumi criticizes Christianity for "overloading the image of God with superfluous structures and complications".<ref>Demmrich, Sarah, and Ulrich Riegel, eds. Western and Eastern perspectives on religion and religiosity. Vol. 14. Waxmann Verlag, 2020. p. 53</ref> Yet, Rumi declares that "the lamps are different, but the Light is the same; it comes from beyond".<ref>Demmrich, Sarah, and Ulrich Riegel, eds. Western and Eastern perspectives on religion and religiosity. Vol. 14. Waxmann Verlag, 2020. p. 55</ref>
*''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.<ref>Franklin Lewis, ''Rumi: Past and Present, East and West&nbsp;– The Life, Teachings, and Poetry of Jalal al-Din Rumi'', Oneworld Publications, 2000.</ref>


His depth of his spiritual vision extended beyond narrow sectarian concerns. One quatrain reads:
*''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.
{{Verse translation|italicsoff=y|rtl1=y|
{{lang|fa|rtl=yes|در راه طلب عاقل و دیوانه یکی است
در شیوه‌ی عشق خویش و بیگانه یکی است
آن را که شراب وصل جانان دادند
در مذهب او کعبه و بتخانه یکی است}}
|attr1=Quatrain 305|
On the seeker's path, the wise and crazed are one.
In the way of love, kin and strangers are one.
The one who they gave the wine of the beloved's union,
in his path, the Kaaba and house of idols are one.<ref>Rumi: 53 Secrets from the Tavern of Love, trans. by Amin Banani and Anthony A. Lee, p. 3</ref>}}


According to the Quran, Muhammad is a mercy sent by God.<ref>{{citation|url=http://corpus.quran.com/translation.jsp?chapter=21&verse=107|title=Verse (21:107) – English Translation}}</ref> In regards to this, Rumi states:
== Philosophical outlook ==
:''See also: [[Spiritual evolution]]''


<blockquote>"The Light of Muhammad does not abandon a Zoroastrian or Jew in the world. May the shade of his good fortune shine upon everyone! He brings all of those who are led astray into the Way out of the desert."<ref>{{cite book|url=https://books.google.com/books?id=-17EZOGivqMC|page=163|title=Rumi and Islam|first=Ibrahim |last=Gamard|isbn=978-1-59473-002-3|year=2004|publisher=SkyLight Paths }}</ref></blockquote>
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.<ref>M.M. Sharif, ''A History of Muslim Philosophy'', Vol II, p. 827.</ref> 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.<ref>M.M. Sharif, ''A History of Muslim Philosophy'', Vol II, p. 828.</ref> 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.


Rumi, however, asserts the supremacy of [[Islam]] by stating:
However a point to note is that Rumi need not be considered a biological [[Theistic evolution|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-Platonism|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.<ref>The triumphal sun By Annemarie Schimmel. Pg 328</ref>


<blockquote>"The Light of Muhammad has become a thousand branches (of knowledge), a thousand, so that both this world and the next have been seized from end to end. If Muhammad rips the veil open from a single such branch, thousands of monks and priests will tear the string of false belief from around their waists."<ref>{{cite book|url=https://books.google.com/books?id=-17EZOGivqMC|first=Ibrahim |last=Gamard|page=177|title=Rumi and Islam|isbn=978-1-59473-002-3|year=2004|publisher=SkyLight Paths }}</ref></blockquote>
{{Lquote|
I died as a mineral and became a plant,<br />
I died as plant and rose to animal,<br />
I died as animal and I was Man.<br />
Why should I fear? When was I less by dying?<br />
Yet once more I shall die as Man, to soar<br />
With angels bless'd; but even from angelhood<br />
I must pass on: all except God doth perish.<br />
When I have sacrificed my angel-soul,<br />
I shall become what no mind e'er conceived.<br />
Oh, let me not exist! for Non-existence<br />
Proclaims in organ tones,<br />
To Him we shall return.}}


Many of Rumi's poems suggest the importance of outward religious observance and the primacy of the Qur'an.<ref>{{harvnb|Lewis|2000|pp=407–408}}</ref>
از جمادی مُردم و نامی شدم&nbsp;—
وز نما مُردم به‌حیوان سرزدم


{{blockquote|
مُردم از حیوانی و آدم شدم&nbsp;—
Flee to God's Qur'an, take refuge in it<br />
پس چه ترسم؟ کی ز مردن کم شدم؟
there with the spirits of the prophets merge.<br />
The Book conveys the prophets' circumstances<br />
those fish of the pure sea of Majesty.<ref>{{harvnb|Lewis|2000|p=408}}</ref>
}}


Rumi states:
حمله دیگر بمیرم از بشر&nbsp;—
تا برآرم از ملائک بال و پر


<blockquote><poem>I am the servant of the Qur'an as long as I have life.
وز ملک هم بایدم جستن ز جو&nbsp;—
I am the dust on the path of Muhammad, the Chosen one.
کل شیء هالک الا وجهه
If anyone quotes anything except this from my sayings,
I am quit of him and outraged by these words.<ref>{{cite book|url=http://www.dar-al-masnavi.org/self-discovery.html|title=Rumi and Self Discovery|publisher=Dar al Masnavi|first=Ibrahim |last=Gamard}}</ref></poem></blockquote>


Rumi also states:
بار دیگر از ملک پران شوم&nbsp;—
آنچه اندر وهم ناید آن شوم


{{blockquote|I "sewed" my two eyes shut from [desires for] this world and the next – this I learned from Muhammad.<ref>{{cite book|url=https://books.google.com/books?id=-17EZOGivqMC|title=Rumi and Islam|first=Ibrahim |last=Gamard|publisher=SkyLight Paths|year=2004|page=169|isbn=978-1-59473-002-3}}</ref>}}
پس عدم گردم عدم چو ارغنون&nbsp;—
گویدم کانا الیه راجعون
{{clr}}


On the first page of the Masnavi, Rumi states:
'''مولوی ہر گز نہ شد مولاۓ روم ۔۔۔۔۔۔۔۔۔ تا غلامِ شمس تبریزی نہ شد'''<br />


<blockquote> "Hadha kitâbu 'l- mathnawîy wa huwa uSûlu uSûli uSûli 'd-dîn wa kashshâfu 'l-qur'ân."<br />
''I could never be the master of Rome if I were not being the slave of Hazrat Shamas Tabraiz Rehimuhumllah..''
"This is the book of the Masnavi, and it is the roots of the roots of the roots of the (Islamic) Religion and it is the Explainer of the Qur'ân."<ref>{{citation|url=http://www.dar-al-masnavi.org/about_masnavi.html|title=About the Masnavi|publisher=Dar Al-Masnavi}}</ref></blockquote>


[[Hadi Sabzavari]], one of Iran's most important 19th-century philosophers, makes the following connection between the Masnavi and Islam, in the introduction to his philosophical commentary on the book:
=== Rumi's universality ===
It is often said that the teachings of Rumi are ecumenical in nature.<ref>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.</ref> For Rumi, religion was mostly a personal experience and not limited to logical arguments or perceptions of the senses.<ref name="autogenerated1">Khalifah Abdul Hakim, "Jalal al-Din Rumi" in M.M. Sharif, ed., ''A History of Muslim Philosophy'', Vol II.</ref> Creative love, or the urge to rejoin the spirit to divinity, was the goal towards which every thing moves.<ref name="autogenerated1" /> The dignity of life, in particular human life (which is conscious of its divine origin and goal), was important.<ref name="autogenerated1" />

{{quote|
I searched for God among the Christians and on the Cross and therein I found Him not.<br />
I went into the ancient temples of idolatry; no trace of Him was there.<br />
I entered the mountain cave of Hira and then went as far as Qandhar but God I found not.<br />
With set purpose I fared to the summit of Mount Caucasus and found there only '''anqa's'' habitation.<br />
Then I directed my search to the Kaaba, the resort of old and young; God was not there even.<br />
Turning to philosophy I inquired about him from ibn Sina but found Him not within his range.<br />
I fared then to the scene of the Prophet's experience of a great divine manifestation only a "two bow-lengths' distance from him" but God was not there even in that exalted court.<br />
Finally, I looked into my own heart and there I saw Him; He was nowhere else.}}

=== 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 what he believed to be the superiority of Islam.<ref>{{Harvnb|Lewis|2000|p=407-408}}</ref>

{{quote|
Flee to God's Koran, take refuge in it<br />
there with the spirits of the prophets merge.<br />
The Book conveys the prophets' circumstances<br />
those fish of the pure sea of Majesty.<ref>{{Harvnb|Lewis|2000|p=408}}</ref>}}


<blockquote>It is a commentary on the versified exegesis [of the Qur’ān] and its occult mystery, since all of it [all of the Mathnawī] is, as you will see, an elucidation of the clear verses [of the Qur’ān], a clarification of prophetic utterances, a glimmer of the light of the luminous Qur’ān, and burning embers irradiating their rays from its shining lamp. As respects to hunting through the treasure-trove of the Qur’ān, one can find in it [the Mathnawī] all [the Qur’ān's] ancient philosophical wisdom; it [the Mathnawī] is all entirely eloquent philosophy. In truth, the pearly verse of the poem combines the Canon Law of Islam ([[sharia|sharīʿa]]) with the Sufi Path ([[tariqa|ṭarīqa]]) and the Divine Reality ([[haqiqa|ḥaqīqa]]); the author's [Rūmī] achievement belongs to God in his bringing together of the Law (sharīʿa), the Path, and the Truth in a way that includes critical intellect, profound thought, a brilliant natural temperament, and integrity of character that is endowed with power, insight, inspiration, and illumination.<ref>{{cite journal |last1=Tasbihi |first1=Eliza |title=Sabzawārī's Sharḥ-i Asrār: A Philosophical Commentary on Rūmīʾs 'Mathnawī' |journal=Mawlana Rumi Review |date=2016 |volume=7 |pages=175–196 |doi=10.1163/25898566-00701009 |jstor=45236376}}</ref></blockquote>
Rumi's approach to Islam is further clarified in this [[quatrain]]:

{{quote|
Man banda-ye qur'ānam, agar jān dāram <br />
man khāk-e rah-e muhammad-e mukhtāram <br />
gar naql konad joz īn kas az goftāram <br />
bēzāram azō waz-īn sokhan bēzāram.}}
{{quote|
I am the servant of the Qur'an as long as I have life.<br />
I am the dust on the path of Muhammad, the Chosen One.<br />
If anyone quotes anything except this from my sayings,<br />
I am quit of him and outraged by these words.<ref>Quatrain No. 1173, translated by Ibrahim Gamard and Ravan Farhadi in "The Quatrains of Rumi", an unpublished manuscript</ref>}}


[[Seyyed Hossein Nasr]] states:
[[Seyyed Hossein Nasr]] states:

<blockquote>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.<ref>Seyyed Hossein Nasr, "Rumi and the Sufi Tradition," in Chelkowski (ed.), ''The Scholar and the Saint'', p. 183</ref></blockquote>
<blockquote>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.<ref>Nasr, Seyyed Hossein, "Rumi and the Sufi Tradition," in Chelkowski (ed.), ''The Scholar and the Saint'', p. 183</ref></blockquote>


Rumi states in his [[Diwan (poetry)|Dīwān]]:
Rumi states in his [[Diwan (poetry)|Dīwān]]:

<blockquote>The Sufi is hanging on to Muhammad, like [[Abu Bakr]].<ref>Quoted in Ibrahim Gamard, ''Rumi and Islam: Selections from His Stories, Poems, and Discourses&nbsp;— Annotated and Explained'', p. 171.</ref></blockquote>
<blockquote>The Sufi is hanging on to Muhammad, like [[Abu Bakr]].<ref>Quoted in Ibrahim Gamard, ''Rumi and Islam: Selections from His Stories, Poems, and Discourses&nbsp;— Annotated and Explained'', p. 171.</ref></blockquote>


== Legacy ==
==Legacy==
===Universality===
Rumi's poetry forms the basis of much classical [[Music of Iran|Iranian]] and [[Music of Afghanistan|Afghan]] music (Eastern-Persian, Tajik-Hazara music).<ref>[http://fusionanomaly.net/whirlingdervishes.html fUSION Anomaly. Whirling Dervish<!-- Bot generated title -->]</ref> 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 (Sufism)|Pir]]'' literally means "old man", but in the sufi/mystic context it means founder, master, or guide).<ref>{{cite web | last =Said | first =Farida | title =REVIEWS: The Rumi craze | url =http://www.dawn.com/weekly/books/archive/050508/books18.htm | accessdate =2007-05-19 }}</ref>
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.<ref>{{cite web|url=http://www.rumi.net|title=Rumi Network by Shahram Shiva – The World's Most Popular Website on Rumi|work=rumi.net}}</ref> The English interpretations of Rumi's poetry by [[Coleman Barks]] have sold more than half a million copies worldwide,<ref>{{cite web|url=http://www.ut.ac.ir/en/dr-braks/dr-barks.htm|archive-url=https://web.archive.org/web/20060507142950/http://www.ut.ac.ir/en/dr-braks/dr-barks.htm|url-status=dead|archive-date=7 May 2006|title=University of Tehran|work=ut.ac.ir}}</ref> and Rumi is one of the most widely read poets in the United States.<ref>Curiel, Jonathan, [[San Francisco Chronicle]] Staff Writer, ''Islamic verses: The influence of Muslim literature in the United States has grown stronger since the 11 Sep attacks'' (6 February 2005), [http://www.sfgate.com/cgi-bin/article.cgi?f=/c/a/2005/02/06/INGH7B3FM31.DTL Available online] (Retrieved Aug 2006)</ref> There is a famous landmark in [[Northern India]], known as [[Rumi Gate]], situated in [[Lucknow]] (the capital of [[Uttar Pradesh]]) named for Rumi. Indian filmmaker [[Muzaffar Ali]] who is from Lucknow made a documentary, titled ''Rumi in the Land of Khusrau'' (2001), which presents concerts based on the works of Rumi and [[Amir Khusrau]] and highlights parallels between the lives of the poets.<ref>{{cite web |title=Rumi in the Land of Khusrau (Full Movie ) |url=https://www.youtube.com/watch?v=RcwcL_IfKZg | archive-url=https://ghostarchive.org/varchive/youtube/20211211/RcwcL_IfKZg| archive-date=2021-12-11 | url-status=live|publisher=Indian Diplomacy |language=en |date=Jun 2, 2012}}{{cbignore}}</ref>


===Iranian world===
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 <ref>[http://www.naini.net From Dr. Naini's programs]</ref>, "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.”
These cultural, historical and linguistic ties between Rumi and [[Iran]] 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 [[Iran]], 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{{verify source|date=May 2022}}</ref>


Rumi's poetry forms the basis of much classical [[Music of Iran|Iranian]] and [[Music of Afghanistan|Afghan]] music.<ref>{{Cite book| publisher = The Overlook Press| isbn = 978-1-59020-378-1| last = Hiro| first = Dilip| title = Inside Central Asia: A Political and Cultural History of Uzbekistan, Turkmenistan, Kazakhstan, Kyrgyz stan, Tajikistan, Turkey, and Iran| date = 1 November 2011}}{{page needed|date=May 2022}}</ref><ref>{{cite journal |last1=Uyar |first1=Yaprak Melike |last2=Beşiroğlu |first2=Ş. Şehvar |title=Recent representations of the music of the Mevlevi Order of Sufism |journal=Journal of Interdisciplinary Music Studies |date=2014 |volume=6 |issue=2 |pages=137–150 |doi=10.4407/jims.2014.02.002}}</ref> 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).
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 <ref>[http://www.rumi.net From Rumi Network]</ref>. The English interpretations of Rumi's poetry by [[Coleman Barks]] have sold more than half a million copies worldwide,<ref>[http://www.ut.ac.ir/en/dr-braks/dr-barks.htm 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<!-- Bot generated title -->]</ref> and Rumi is one of the most widely read poets in the [[United States]].<ref>Curiel,J onathan, [[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), [http://www.sfgate.com/cgi-bin/article.cgi?f=/c/a/2005/02/06/INGH7B3FM31.DTL Available online] (Retrieved Aug 2006)</ref>


===Mewlewī Sufi Order; Rumi and Turkey===
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 (entertainer)|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.
{{Main|Mevlevi Order|Sama (Sufism)}}


The Mewlewī Sufi order was founded in 1273 by Rumi's followers after his death.<ref>{{cite web|url=http://chnm.gmu.edu/worldhistorysources/r/172/whm.html%7ctitle=Sufism%7cwork=gmu.edu|title=Sufism|work=gmu.edu}}</ref> His first successor could have been Salah-eddin Zarkoub who served Rumi for a decade and Rumi revered him highly in his poets. Zarkoub was illiterate and uttered some words incorrectly. Rumi used some of these incorrect words in his poems to express his support and humility towards Zarkoub. Rumi named him his successor but Zarkoub died sooner than him.<ref>{{cite web|url=https://rch.ac.ir/article/Details?id=14559|title=Rumi's Special Companion Salah-eddin Zarkoub}}</ref> So Rumi's first successor in the rectorship of the order was "[[Husam al-Din Chalabi|Husam Chalabi]]" and, after Chalabi's death in 1284, Rumi's younger and only surviving son, [[Sultan Walad]] (d. 1312), popularly known as author of the mystical ''Maṭnawī Rabābnāma'', or the ''Book of the Rabab'' was installed as grand master of the order.<ref>{{Cite web|url=https://www.islamicsupremecouncil.org/bin/site/wrappers/spirituality-mevlevi.html/|archive-url=https://web.archive.org/web/20130827150758/http://www.islamicsupremecouncil.org/bin/site/wrappers/spirituality-mevlevi.html|url-status=dead|title=Islamic Supreme Council of America – Islamic Supreme Council of America|archivedate=27 August 2013|website=www.islamicsupremecouncil.org}}</ref> The leadership of the order has been kept within Rumi's family in Konya uninterruptedly since then.<ref>{{cite web |title= Mevlâna Celâleddin Rumi |url= http://www.mevlana.net/celebi.htm |access-date= 19 May 2007 |url-status= dead |archive-url= https://web.archive.org/web/20070506121512/http://www.mevlana.net/celebi.htm |archive-date= 6 May 2007}}</ref>
There is a famous landmark in Northern India, known as [[Rumi Gate]], situated in Lucknow (the capital of Uttar Pradesh) named after Rumi.
The Mewlewī Sufis, also known as Whirling Dervishes, believe in performing their ''[[dhikr]]'' in the form of [[Sama (Sufism)|Sama]]. During the time of Rumi (as attested in the ''Manāqib ul-Ārefīn'' of Aflākī), his followers gathered for musical and "turning" practices.


According to tradition, Rumi was himself a notable musician who played the [[rebab|''robāb'']], although his favourite instrument was the ''[[ney]]'' or reed flute.<ref name="order">{{cite web|url=http://www.hayatidede.org/V1/about_moa.html|title=About the Mevlevi Order of America|work=hayatidede.org|url-status=dead|archive-url=https://archive.today/20130112195131/http://www.hayatidede.org/V1/about_moa.html|archive-date=12 January 2013}}</ref> The music accompanying the ''samāʿ'' consists of settings of poems from the ''Maṭnawī'' and ''Dīwān-e Kabīr'', or of Sultan Walad's poems.<ref name="order" /> 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 centre for the Mevlevi was in Konya. There is also a Mewlewī monastery ({{lang|fa|درگاه}}, ''dargāh'') in [[Istanbul]] near the [[Galata Tower]] in which the ''samāʿ'' is performed and accessible to the public. The Mewlewī order issues an invitation to people of all backgrounds:
Rumi and his mausoleum were depicted on the [[Obverse and reverse|reverse]] of the Turkish 5000 [[Turkish lira|lira]] banknotes of 1981-1994.<ref>[http://www.tcmb.gov.tr/yeni/eng/ Central Bank of the Republic of Turkey]. Banknote Museum: 7. Emission Group - Five Thousand Turkish Lira - [http://www.tcmb.gov.tr/yeni/banknote/E7/274.htm I. Series], [http://www.tcmb.gov.tr/yeni/banknote/E7/276.htm II. Series] & [http://www.tcmb.gov.tr/yeni/banknote/E7/278.htm III. Series]. – Retrieved on 20 April 2009.</ref>


{{rquote|right|<poem>''Come, come, whoever you are,''
=== Rumi and the Persian world ===
''Wanderer, idolater, worshiper of fire,''
<blockquote>
''Come even though you have broken your vows a thousand times,''
پارسی گو گرچه تازی خوشتر است&nbsp;— عشق را خود صد زبان دیگر است
''Come, and come yet again.''
</blockquote>
''Ours is not a caravan of despair.''<ref>{{cite book |last= Hanut |first= Eryk |title= Rumi: The Card and Book Pack : Meditation, Inspiration, Self-discovery. The Rumi Card Book |publisher= Tuttle Publishing |year= 2000 |page= xiii |url= https://books.google.com/books?id=Q42DV0Fk96MC&pg=PR13 |isbn= 978-1-885203-95-3 |no-pp= true}}</ref></poem>
}}


[[File:Turkey.Konya008.jpg|left|thumb|Rumi's tomb in [[Konya]], Turkey]]
<blockquote>
Say all in Persian even if Arabic is better&nbsp;– Love will find its way through all languages on its own.
</blockquote>


During Ottoman times, the Mevlevi 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 Mewlewī Khāna (Turkish: ''Mevlevi-Hane'') in Istanbul.<ref>{{Cite web|url=http://www.istanbulportal.com/istanbulportal/Divan.aspx|archive-url=https://web.archive.org/web/20060325015105/http://www.istanbulportal.com/istanbulportal/Divan.aspx|url-status=dead|title=Web Page Under Construction|archivedate=25 March 2006}}</ref> Music, especially that of the ney, plays an important part in the Mevlevi.
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 and 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 thought to students</ref>.


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, behaviour and faith. On 13 December 1925, a law was passed closing all the ''[[Khanqah|tekkes]]'' (dervish lodges) and ''zāwiyas'' (chief dervish lodges), and the centres of veneration to which visits (''ziyārat'') were made. Istanbul alone had more than 250 ''tekke''s as well as small centres 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 Mevlâna in Konya was allowed to reopen as a Museum.<ref>Mango, Andrew, ''Atatürk: The Biography of the Founder of Modern Turkey'', (2002), {{ISBN|978-1-58567-011-6}}.</ref>
=== The Mawlawī Sufi Order ===
{{Main|Mawlawi Order|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.<ref>[http://chnm.gmu.edu/worldhistorysources/r/172/whm.html Sufism<!-- Bot generated title -->]</ref> His first successor in the rectorship of the order was [[Husam Chalabi]] himself <!-- who? -->, 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.<ref>[http://www.islamicsupremecouncil.org/bin/site/wrappers/spirituality-mevlevi.html ISCA - The Islamic Supreme Council of America<!-- Bot generated title -->]</ref> The leadership of the order has been kept within Rumi's family in Konya uninterruptedly since then.<ref>{{cite web | title =Mevlana Celaleddin Rumi | url = http://www.mevlana.net/celebi.htm| accessdate =2007-05-19 }}</ref>
The Mawlawī Sufis, also known as Whirling Dervishes, believe in performing their ''[[dhikr]]'' in the form of ''[[sema|samāʿ]]''. During the time of Rumi (as attested in the ''Manāqib ul-Ārefīn'' of Aflākī), his followers gathered for musical and "turning" practices.


In the 1950s, the Turkish government began allowing the Whirling Dervishes to perform once a year in Konya. The Mewlānā festival is held over two weeks in December; its culmination is on 17 December, the Urs of Mewlānā (anniversary of Rumi's death), called ''Šab-e Arūs'' ({{langx|fa|شبِ عُرس}}) (Persian meaning "nuptial night"), the night of Rumi's union with God.<ref name="urs">{{Cite web|url=https://www.kloosterman.be/intro/|archive-url=https://web.archive.org/web/20060904005519/http://www.kloosterman.be/rumi.php|url-status=dead|title=Intro|archivedate=4 September 2006}}</ref> In 1974, the Whirling Dervishes were permitted to travel to the West for the first time. In 2005, [[UNESCO]] proclaimed "The [[Mevlevi Order|Mevlevi]] [[Sama (Sufism)|Sama]] Ceremony" of [[Turkey]] as one of the [[Masterpieces of the Oral and Intangible Heritage of Humanity]].<ref>[http://www.unesco.org/culture/intangible-heritage/39eur_uk.htm The Mevlevi Sema Ceremony] [[UNESCO]].</ref>
Rumi was himself a notable musician who played the [[rebab|''robāb'']], although his favorite instrument was the ''[[ney]]'' or reed flute.<ref name="order">[http://www.hayatidede.org/V1/about_moa.html About the Mevlevi Order of America<!-- Bot generated title -->]</ref> The music accompanying the ''samāʿ'' consists of settings of poems from the ''Maṭnawī'' and ''Dīwān-e Kabīr'', or of Sultan Walad's poems.<ref name="order"/> 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 ({{lang|fa|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:


[[File:5000 TL A reverse.jpg|thumb|Rumi and his mausoleum on the reverse of the 5000 Turkish lira banknotes of 1981–1994]]
{{rquote|right|''Come, come, whoever you are,''<br />
Rumi and his mausoleum were depicted on the [[Obverse and reverse|reverse]] of the 5000 Turkish lira banknotes of 1981–1994.<ref>Banknote Museum: 7. Emission Group—Five Thousand Turkish Lira—[http://www.tcmb.gov.tr/yeni/banknote/E7/274.htm I. Series] {{webarchive|url=https://web.archive.org/web/20100302151913/http://www.tcmb.gov.tr/yeni/banknote/E7/274.htm |date=2 March 2010}}, [http://www.tcmb.gov.tr/yeni/banknote/E7/276.htm II. Series] {{webarchive|url=https://web.archive.org/web/20100302152017/http://www.tcmb.gov.tr/yeni/banknote/E7/276.htm |date=2 March 2010}} & [http://www.tcmb.gov.tr/yeni/banknote/E7/278.htm III. Series]. Retrieved 20 April 2009. {{webarchive|url=https://www.webcitation.org/5hFIaQq0J?url=http://www.tcmb.gov.tr/yeni/eng/ |date=3 June 2009}}</ref>
''Wanderer, idolater, worshiper of fire,''<br />
''Come even though you have broken your vows a thousand times,''<br />
''Come, and come yet again.''<br />
''Ours is not a caravan of despair.''<ref>{{cite book | last = Hanut | first = Eryk | title = Rumi: The Card and Book Pack : Meditation, Inspiration, Self-discovery. The Rumi Card Book | publisher = Tuttle Publishing | year= 2000 | pages = xiii | url= http://www.google.ca/books?id=Q42DV0Fk96MC&pg=PR13&ots=gR49x6YysU&dq=rumi+come+come+whoever+you+are&sig=R9ohIyuY431C_8p-22yDshe9STk | isbn = 1885203950 | nopp = true}}
</ref>}}
[[Image:Turkey.Konya008.jpg|left|thumb|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.<ref>[http://www.istanbulportal.com/istanbulportal/Divan.aspx Web Page Under Construction<!-- Bot generated title -->]</ref> Music, especially that of the ney, plays an important part in the Mawlawiyyah.


===Religious denomination===
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 ''[[Khanqah|tekke]]''s (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 ''tekke''s 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.<ref>Mango, Andrew, ''Atatürk: The Biography of the Founder of Modern Turkey'', (2002), ISBN 1585670111.</ref>
As [[Edward G. Browne]] noted, the three most prominent mystical Persian poets, Rumi, [[Sanai]] and [[Farid al-Din Attar|Attar]], were all Sunni Muslims and their poetry abounds with praise for the first two caliphs, [[Abu Bakr]] and [[Umar ibn al-Khattāb]].<ref>Browne, Edward G., ''A Literary History of Persia from the Earliest Times Until Firdawsh'', 543 pp., Adamant Media Corporation, 2002, {{ISBN|978-1-4021-6045-5|978-1-4021-6045-5}} (see p. 437).</ref> According to [[Annemarie Schimmel]], the tendency among [[Shia]] authors to anachronistically 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.<ref>Schimmel, Annemarie, ''Deciphering the Signs of God'', 302 pp., SUNY Press, 1994, {{ISBN|978-0-7914-1982-3|978-0-7914-1982-3}} (see p. 210).</ref>


===Eight-hundredth anniversary celebrations===
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.<ref name="urs">[http://www.kloosterman.be/rumi.php Kloosterman Genealogy, Jalal al-Din Muhammad Rumi<!-- Bot generated title -->]</ref> In 1974, the Whirling Dervishes were permitted to travel to the West for the first time.
[[File:Mawlana Rumi - Stamp Afghanistan 1968.jpg|thumb|Rumi on a 1968 Afghan stamp]]


In Afghanistan, Rumi is known as ''Mawlānā'', in Turkey as ''Mevlâna'', and in Iran as ''Molavī''.
===Rumi's religious denomination===
According to [[Edward G. Browne]], the three most prominent mystical Persian poets Rumi, [[Sana'i]] and [[Farid al-Din Attar|Attar]] were all Sunni Muslims and their poetry abounds with praise for the first two caliphs [[Abu Bakr]] and [[Umar ibn al-Khattāb]]<ref>[[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)</ref>. 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<ref>[[Annemarie Schimmel]], ''Deciphering the Signs of God'', 302 pp., SUNY Press, 1994, ISBN 0791419827, 9780791419823 (see p.210)</ref>.


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.<ref>{{cite web|url=http://www.zaman.com/?bl=culture&alt=&hn=30647|title=Haber, Haberler, Güncel Haberler, Ekonomi, Dünya, Gündem Haberleri, Son Dakika, – Zaman Gazetesi|work=zaman.com|url-status=dead|archive-url=https://web.archive.org/web/20060317005548/http://www.zaman.com/?bl=culture&alt=&hn=30647|archive-date=17 March 2006}}</ref> The commemoration at UNESCO itself took place on 6 September 2007;<ref name="UNESCO">{{cite web |url=http://portal.unesco.org/culture/en/ev.php-URL_ID=34694&URL_DO=DO_TOPIC&URL_SECTION=201.html |archive-url=http://arquivo.pt/wayback/20090629034959/http://portal.unesco.org/culture/en/ev.php-URL_ID=34694&URL_DO=DO_TOPIC&URL_SECTION=201.html |url-status=dead |archive-date=29 June 2009 |title=UNESCO: 800th Anniversary of the Birth of Mawlana Jalal-ud-Din Balkhi-Rumi |date=6 September 2007 |publisher=UNESCO |quote=The prominent Persian language poet, thinker and spiritual master, Mevlana Celaleddin Belhi-Rumi was born in 1207 in Balkh, presently Afghanistan. |access-date=25 June 2014}}</ref> 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.<ref name="UNESDOC">{{cite web |url=http://unesdoc.unesco.org/images/0014/001473/147319e.pdf |title=UNESCO. Executive Board; 175th; UNESCO Medal in honour of Mawlana Jalal-ud-Din Balkhi-Rumi; 2006 |date=October 2006 |publisher=UNESDOC – UNESCO Documents and Publications |access-date=25 June 2014}}</ref>
=== Eight hundredth anniversary celebrations ===
In Afghanistan, Rumi is known as "Mawlana" and in Iran as "Mowlavi".


On 30 September 2007, Iranian school bells were rung throughout the country in honour of Mewlana.<ref>{{Cite web|url=http://www.hamshahrionline.ir/News/?id=36533|archive-url=https://web.archive.org/web/20071030220408/http://hamshahrionline.ir/News/?id=36533|url-status=dead|title=همشهری آنلاین|archivedate=30 October 2007}}</ref> 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.<ref>{{Cite web|url=http://www2.irna.ir/en/news/view/line-16/0710285006110934.htm|archive-url=https://web.archive.org/web/20071220190936/http://www2.irna.ir/en/news/view/line-16/0710285006110934.htm|url-status=dead|title=Int'l congress on Molana opens in Tehran|date=28 October 2007|archivedate=20 December 2007}}</ref> 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.<ref>[http://www.iran-daily.com/1385/2676/html/art.htm#s178308 Iran Daily — Arts & Culture — 10/03/06] {{webarchive |url=https://web.archive.org/web/20071013123631/http://www.iran-daily.com/1385/2676/html/art.htm#s178308 |date=13 October 2007}}</ref> 2007 was declared as the "International Rumi Year" by UNESCO.<ref>{{Cite web|url=https://www.chnpress.com/news?section=2&id=6694|archive-url=https://web.archive.org/web/20070927192444/http://www.chnpress.com/news/?section=2&id=6694|url-status=dead|title=News &#124; Chnpress|archivedate=27 September 2007|website=www.chnpress.com}}</ref><ref>{{cite web|url=http://www.personallifemedia.com/podcasts/living-dialogues/episode003-coleman-barks.html|title=Podcast Episode: Living Dialogues: Coleman Barks: The Soul of Rumi (Thought-Leaders in Transforming Ourselves and Our Global Community with Duncan Campbell, Visionary Conversationalist), Living Dialogues.com|work=personallifemedia.com}}</ref>
[[Image:Stamp from Afghanistan honoring Mawlana Jalaluddin Balkhi aka Rumi.jpg|thumb|left|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.<ref>[http://www.zaman.com/?bl=culture&alt=&hn=30647 Today'S Zaman<!-- Bot generated title -->]</ref> The commemoration at UNESCO itself took place on 6 September 2007;<ref>UNESCO: [http://portal.unesco.org/culture/en/ev.php-URL_ID=34694&URL_DO=DO_TOPIC&URL_SECTION=201.html 800th Anniversary of the Birth of Mawlana Jalal-ud-Din Balkhi-Rumi]. – Retrieved on 22 April 2009.</ref> 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.<ref>[http://unesdoc.unesco.org/images/0014/001473/147319e.pdf UNESCO. Executive Board; 175th; UNESCO Medal in honour of Mawlana Jalal-ud-Din Balkhi-Rumi; 2006<!-- Bot generated title -->]</ref><ref>http://www.iran-daily.com/1385/2690/pdf/i12.pdf</ref>


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 (Turkey)|Ministry of Culture and Tourism]], stated, "Three hundred dervishes are scheduled to take part in this ritual, making it the largest performance of sema in history."<ref>{{Cite news|url=https://www.tehrantimes.com/news/154044/300-dervishes-whirl-for-Rumi-in-Turkey|title=300 dervishes whirl for Rumi in Turkey|date=29 September 2007|work=Tehran Times}}</ref>
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]].<ref>[http://www.mfa.gov.af/rumis.asp Ministry of Foreign Affairs Afghanistan - Rumi's 800 Anniversary<!-- Bot generated title -->]</ref>


===''Mawlana Rumi Review''===
On 30 September 2007, Iranian school bells were rung throughout the country in honor of Mowlana.<ref>[http://www.hamshahrionline.ir/News/?id=36533 همشهری آنلاین<!-- Bot generated title -->]</ref> 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.<ref>[http://www2.irna.ir/en/news/view/line-16/0710285006110934.htm Int'l congress on Molana opens in Tehran]</ref> 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.<ref>[http://www.iran-daily.com/1385/2676/html/art.htm#s178308 Iran Daily - Arts & Culture - 10/03/06<!-- Bot generated title -->]</ref> 2007 was declared as the "International Rumi Year" by UNESCO.<ref>[http://www.chnpress.com/news/?section=2&id=6694 CHN | News<!-- Bot generated title -->]</ref>.<ref>[http://www.personallifemedia.com/podcasts/living-dialogues/episode003-coleman-barks.html Podcast Interview with Coleman Barks on Rumi]</ref>
The ''Mawlana Rumi Review''<ref>{{cite web|url=https://portal.issn.org/resource/ISSN/2042-3357|title=Mawlana Rumi Review|issn=2042-3357}}</ref> is published annually by The Centre for Persian and Iranian Studies at the [[University of Exeter]] in collaboration with The Rumi Institute in [[Nicosia, Cyprus]], and Archetype Books<ref name="archetypebooks.com">{{cite web|url=http://www.archetypebooks.com|archive-url=https://web.archive.org/web/20041217082004/http://www.archetypebooks.com/|url-status=dead|archive-date=17 December 2004|title=archetypebooks.com}}</ref> in [[Cambridge]].<ref name="archetypebooks.com" /> The first volume was published in 2010, and it has come out annually since then. 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 [[John Milton|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."<ref>{{cite journal|last=Lewisohn|first= Leonard|url=http://www.jadidonline.com/story/27052010/frnk/rumi_journal_eng |title=Editor's Note|journal= Mawlana Rumi Review}}</ref>


==See also==
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."<ref>[http://www.tehrantimes.com/index_View.asp?code=154044 tehrantimes.com, 300 dervishes whirl for Rumi in Turkey]</ref>
{{Portal|Poetry|Islam}}


== See also ==
===General===
* [[Blind men and an elephant]]
{{portal|Sufism}}
* [[Sant Mat]]
{{col-begin}}
* [[Symphony No. 3 (Szymanowski)]]
{{col-break}}
; Seljuk Sultanate of Rûm
* [[Great Seljuk Empire]]


===Poems by Rumi===
; Organisations
* [[Rumi ghazal 163]]
[http://www.rumiforum.org RUMI FORUM , Washington DC]


; On Persian culture
===Persian culture===
{{Div col|colwidth=20em}}
* [[Persian people]]
* [[Tajik people]]
* [[List of Persian poets and authors]]
* [[List of Persian poets and authors]]
* [[Persian literature]]
* [[Persian literature]]
* [[Iranian philosophy|Persian philosophy]]
* [[Persian mysticism]]
* [[Persian mysticism]]
{{div col end}}
* [[Mastan Ensemble]]


===Rumi scholars and writers===
; Spiritual Islam
{{Div col|colwidth=20em}}
* [[Sufism]]
* [[Nimatullahi]]

;Other
* [[Sant Mat]]
* [[Blind men and an elephant]]

{{col-break}}

; Rumi experts
* [[Badiozzaman Forouzanfar]]
* [[Abdolhossein Zarinkoob]]
* [[William Chittick]]
* [[Shahram Shiva]]
* [[Majid M. Naini]]
* [[Hamid Algar]]
* [[Hamid Algar]]
* [[Abdolkarim Soroush]]
* [[Rahim Arbab]]
* [[William Chittick]]
* [[Badiozzaman Forouzanfar]]
* [[Hossein Elahi Ghomshei]]
* [[Hossein Elahi Ghomshei]]
* [[Annemarie Schimmel]]
* [[Fatemeh Keshavarz]]
* [[Majid M. Naini]]
* [[Seyyed Hossein Nasr]]
* [[Seyyed Hossein Nasr]]
* [[Dariush Shayegan]]
* [[François Pétis de la Croix]]
* [[Jalal Homaei]]
* [[Rahim Arbab]]
* [[Franklin Lewis]]
* [[Franklin Lewis]]
* [[Leonard Lewisohn (Islamic studies scholar)|Leonard Lewisohn]]
* [[Riaz Ahmed Gohar Shahi]]
* [[François Pétis de la Croix]]

* [[Annemarie Schimmel]]
{{col-break}}
* [[Dariush Shayegan]]
* [[Abdolkarim Soroush]]
*[[Abdolhamid Ziaei]]
* [[Abdolhossein Zarinkoob]]
{{div col end}}


; English translators of Rumi poetry
===English translators of Rumi poetry===
{{Div col|colwidth=20em}}
* [[Arthur John Arberry]]
* [[William Chittick]]
* [[William Chittick]]
* [[Majid M. Naini]]
* [[Shahram Shiva]]
* [[Ravan A. G. Farhadi]]
* [[Ravan A. G. Farhadi]]
* [[James Redhouse|James W. Redhouse]]
* [[Reynold A. Nicholson]]
* [[Nader Khalili]]
* [[Nader Khalili]]
* [[Daniel Ladinsky]]
* [[Franklin Lewis]]
* [[Franklin Lewis]]
* [[Majid M. Naini]]
* [[Reynold A. Nicholson]]
* [[James Redhouse]]
* Shahriar Shahriari<ref>{{cite web |url= http://www.rumionfire.com/|title= Rumi on fire |last= Rumi|first= Jalaloddin|publisher= translated by Shahriar Shahriari|access-date= 2 January 2020}}</ref>
* [[Shahram Shiva]]
{{div col end}}


== References ==
{{col-end}}
{{Reflist|30em}}


==Further reading==
== Bibliography ==
=== English translations ===
===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.<ref name="Ma-aarif-e-Mathnavi">{{cite web|url=http://yunuspatel.co.za/books-Ma-aarif-E-Mathnavi.php |title=MA-AARIF-E-MATHNAVI A commentary of the Mathnavi of Maulana Jalaluddin Rumi (R.A.)", by Hazrat Maulana Hakim Muhammad Akhtar Saheb}}</ref>
* ''[http://yunuspatel.co.za/books-Ma-aarif-E-Mathnavi.php 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 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 [http://www.naini.net/order.htm www.naini.net]
* ''The Mysteries of the Universe and Rumi's Discoveries on the Majestic Path of Love'', by Majid M. Naini, Universal Vision & Research, 2002, {{ISBN|978-0-9714600-0-3}} [http://www.naini.net/order.htm www.naini.net]
* ''[http://www.google.nl/books?id=HD_iA8JizyoC&pg=PA3&dq=rumi&sig=HqE_5F_Kp43kw1RvzybyAsRtOVA#PPR5,M1 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.
* ''[https://books.google.com/books?id=HD_iA8JizyoC&dq=rumi&pg=PR5 The Mesnevi of Mevlâna 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, Mevlâna 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 [http://www.sacred-texts.com/isl/masnavi/ sacred-texts.com] and on [[s:Masnavi I Ma'navi|wikisource]].
* ''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 [http://www.sacred-texts.com/isl/masnavi/ sacred-texts.com], [https://archive.org/details/cu31924026910251 archive.org] and on [[s:Masnavi I Ma'navi|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 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''.
* ''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.
* ''Rending The Veil: Literal and Poetic Translations of Rumi,'' translated by Shahram Shiva Hohm Press, 1995, {{ISBN|978-0-934252-46-1}}. 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.
* ''Hush, Don't Say Anything to God: Passionate Poems of Rumi,'' translated by Shahram Shiva Jain Publishing, 1999, {{ISBN|978-0-87573-084-4}}.
* ''The Essential Rumi'', translated by [[Coleman Barks]] with John Moyne, A. J. Arberry, Reynold Nicholson, San Francisco: Harper Collins, 1996, {{ISBN|978-0-06-250959-8}}; Edison (NJ) and New York: Castle Books, 1997, {{ISBN|978-0-7858-0871-8}}. Selections. [https://books.google.com/books?id=1Jvche5OxB8C Description] of 2010 expanded edition. A much-cited poem therein is "The Guest House" found in, for example, [[J. Mark G. Williams|Mark Williams]] and Danny Penman (2011), ''Mindfulness'', pp.&nbsp;165–167. The poem is also at [https://www.thepoetryexchange.co.uk/the-guest-house-by-rumi The Guest House by Rumi].
* ''[http://www.essenceofrumi.com 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|978-0-7679-0002-7}}.
* ''The Masnavi: Book One'', translated by Jawid Mojaddedi, Oxford World's Classics Series, Oxford University Press, 2004, {{ISBN|978-0-19-280438-9}}. 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]].
* ''The Illuminated Rumi'', translated by [[Coleman Barks]], Michael Green contributor, New York: Broadway Books, 1997 ISBN 0-7679-0002-2.
* ''Divani Shamsi Tabriz'', translated by Nevit Oguz Ergin as Divan-i-kebir, published by Echo Publications, 2003, {{ISBN|978-1-887991-28-5}}.
* ''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 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 Rubai'yat of Jalal Al-Din Rumi: Select Translations Into English Verse'', Translated by [[A. J. Arberry]], (Emery Walker, London, 1949)
* ''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.
* ''Mystical Poems of Rumi'', translated by A. J. Arberry (University of Chicago Press, 2009)
* ''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 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 Soul of Rumi: A New Collection of Ecstatic 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]].
* ''[[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]].
* ''Rumi: 53 Secrets from the Tavern of Love: Poems from the Rubaiyat of Mowlana Rumi,'' translated by Amin Banani and Anthony A. Lee (White Cloud Press, 2014), {{ISBN|978-1-940468-00-6}}.


=== Further reading ===
===Life and work===
* ''RUMI, JALĀL-AL-DIN''. [[Encyclopædia Iranica]], online edition, 2014.
==== On Rumi's life and work ====
* Dr [[Khalifa Abdul Hakim]], "The metaphysics of Rumi: A critical and historical sketch", Lahore: The Institute of Islamic Culture, 1959. {{ISBN|978-81-7435-475-4}}
* Mawlana Rumi Review [http://www.mawlanarumireview.com]. An annual review devoted to Rumi. Archetype, 2010. ISBN 978-1-901383-38-6.
* Afzal Iqbal, ''The Life and thought of Mohammad Jalal-ud-Din Rumi'', Lahore: Bazm-i-Iqbal, 1959 (latest edition, ''The life and work of Jalal-ud-Din Rumi'', Kuala Lumpur: The Other Press, 2014). Endorsed by the famous Rumi scholar [[A. J. Arberry]], who penned the foreword.
* Seyyed Hossein Nasr, ''Islamic Art and Spirituality'', Albany: SUNY Press, 1987, chapters 7 and 8.
* Abdol Reza Arasteh, ''Rumi the Persian: Rebirth in Creativity and Love'', Lahore: Sh. Muhammad Ashraf, 1963 (latest edition, ''Rumi the Persian, the Sufi'', New York: [[Routledge]], 2013). The author was a US-trained Iranian psychiatrist influenced by [[Erich Fromm]] and [[C.G. Jung]].
* 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.
* [[Annemarie Schimmel]], ''The Triumphal Sun: A Study of the Works of Jalaloddin Rumi'', Albany: SUNY Press, 1993.
* Fatemeh Keshavarz, ''Reading Mystical Lyric: The Case of Jalal al-Din Rumi'', University of South Carolina Press, 1998. {{ISBN|978-1-57003-180-9}}.
* Majid M. Naini, [http://www.naini.net/order.htm The Mysteries of the Universe and Rumi's Discoveries on the Majestic Path of Love], Universal Vision & Research, 2002, ISBN 0-9714600-0-0
* ''Mawlana Rumi Review'' mawlanarumireview.com. An annual review devoted to Rumi. Archetype, 2010. {{ISBN|978-1-901383-38-6}}.
* Franklin Lewis, ''Rumi Past and Present, East and West'', Oneworld Publications, 2000. ISBN 1-85168-214-7
* [[Seyyed Hossein Nasr]], ''Islamic Art and Spirituality'', Albany: SUNY Press, 1987, chapters 7 and 8.
* Leslie Wines, ''Rumi: A Spiritual Biography'', New York: Crossroads, 2001 ISBN 0-8245-2352-0.
* Majid M. Naini, ''The Mysteries of the Universe and Rumi's Discoveries on the Majestic Path of Love'', Universal Vision & Research, 2002, {{ISBN|978-0-9714600-0-3}}
* ''Rumi's Thoughts'', edited by Seyed G Safavi, London: London Academy of Iranian Studies, 2003.
* Franklin Lewis, ''Rumi: Past and Present, East and West'', Oneworld Publications, 2000. {{ISBN|978-1-85168-214-0}}
* Şefik Can, ''Fundamentals of Rumi's Thought: A Mevlevi Sufi Perspective'', Sommerset (NJ): The Light Inc., 2004 ISBN 1-932099-79-4.
* {{cite book | last=Lewis | first=Franklin | title=Rumi: Past and Present, East and West | publisher=One World (UK) | date=2000 | isbn=978-1-85168-214-0 |url=https://archive.org/details/rumipastpresente0000lewi_f6r2 |url-access=registration}}
* Leslie Wines, ''Rumi: A Spiritual Biography'', New York: Crossroads, 2001 {{ISBN|978-0-8245-2352-7}}.
* ''Rumi's Thoughts'', edited by Seyed G. Safavi, London: London Academy of Iranian Studies, 2003.
* [[William Chittick]], ''The Sufi Doctrine of Rumi: Illustrated Edition'', Bloomington: World Wisdom, 2005.
* Şefik Can, ''Fundamentals of Rumi's Thought: A Mevlevi Sufi Perspective'', Sommerset (NJ): The Light Inc., 2004, {{ISBN|978-1-932099-79-9}}.
* "Rumi's Tasawwuf and Vedanta" by R. M. Chopra in ''Indo Iranica'', Vol. 60
* Athanasios Sideris, "Mevlana Celaleddin Rumi", an entry on Rumi's connections to the Greek element in Asia Minor, in the ''Encyclopedia of the Hellenic World – Asia Minor'', 2003.
* Waley, Muhammad Isa (2017). ''The Stanzaic Poems (Tarjī'āt) of Rumi''. ''Critical Edition, Translation, and Commentary, with Additional Chapters on Aspects of His Divan'' (School of Oriental and African Studies, London).


===Persian literature===
RUMI: His Teachings and Philosophy by R M Chopra Published by Iran Society, Kolkata
* [[E. G. Browne]], ''History of Persia'', four volumes, first published 1902–1924.
* Rumi's Tasawwuf and Vedanta by R M Chopra in Indo Iranica Vol. 60
* Jan Rypka, ''History of Iranian Literature'', Reidel Publishing Company; 1968 {{OCLC|460598}}. {{ISBN|978-90-277-0143-5}}
* "RUMI: His Teachings and Philosophy" by R. M. Chopra, Iran Society, Kolkata (2007).
* {{cite journal |last1=Mozaffari |first1=Ali |last2=Akbar |first2=Ali |title=Heritage diplomacy and soft power competition between Iran and Turkey: competing claims over Rumi and Nowruz |journal=International Journal of Cultural Policy |date=2023 |volume=30 |issue=5 |pages=597–614 |doi=10.1080/10286632.2023.2241872|s2cid=261025849 |doi-access=free }}


==External links==
==== On Persian literature ====
{{sister project links|wikt=no|commons=Jalal al-Din Muhammad Rumi|b=no|n=no|q=Rumi|s=Jalal al-Din Muhammad Rumi|v=no|species=no|author=yes}}
* [[E.G. Browne]], ''[http://www.google.nl/books?id=fshmK9xYD6cC&pg=PP1&ots=BPRFpbtMXj&dq=literary+history+of+persia&sig=pJg34G1-x45HrnMJmooXTdWxazI#PPR5,M1|Literary History of Persia]'', four volumes, 1998 ISBN 0-7007-0406-X. 2,256 pages, and twenty-five years in the writing.
* {{Gutenberg author | id=43130}}
* Jan Rypka, ''History of Iranian Literature'', Reidel Publishing Company; 1968 {{OCLC|460598}}. ISBN 90-277-0143-1
* {{Internet Archive author |search=(Rumi OR Rūmī OR Rúmí)}}
Rumi's Tasawwuf and Vedanta by R M Chopra
* {{Librivox author |id=2597}}
* {{OL author}}
* [http://www.dar-al-masnavi.org/ Dar al Masnavi], several English versions of selections by different translators.
* [https://www.poets.org/poetsorg/poet/jalal-al-din-rumi Poems by Rumi in English] at the Academy of American Poets
* [http://ganjoor.net/moulavi/masnavi/daftar1/sh1/ ''Masnavi-e Ma'navi''], recited in Persian by Mohammad Ghanbar


{{Rumi}}
== References ==
{{Navboxes
{{reflist|2}}
|title=Articles related to Rumi

|list=
== External links ==
{{Sufi}}
{{sisterlinks|Jalal al-Din Muhammad Rumi}}
{{Hanafi scholars}}
*[http://www.houseofmawlana.com Maulana Jalaluddin Balkhy Site Vancouver Canada مولانا جلال الدین محمد بلخى]
{{Maturidi}}
*[http://www.khanemaulana.com Maulana Jalaluddin Music Site Vancouver Canada مولانا جلال الدین محمد بلخى]
{{Islamic theology}}
*[http://www.Khanemawlana.com Maulana Jalaluddin Balkhy Cultural Site Vancouver Canada مولانا جلال الدین محمد بلخى]
{{Jurisprudence}}
*[http://www.guardian.co.uk/commentisfree/belief/2009/nov/30/rumi-masnavi-muslim-poetry Guardian newspaper series of articles on Rumi, by Franklin Lewis]
{{Persian literature}}
*[http://www.islamonline.net/servlet/Satellite?c=Article_C&cid=1196786251938&pagename=Zone-English-ArtCulture%2FACELayout Rumi Under the Weather]
{{People of Khorasan}}
* ''Speaking of Faith: The Ecstatic Faith of Rumi'', with Krista Tippet, American Public Media, December 13, 2007:<br />— [http://speakingoffaith.publicradio.org/programs/rumi/index.shtml Pragram's Main Page]<br />— [http://speakingoffaith.publicradio.org/programs/rumi/particulars.shtml Program Particulars] <br />— [http://publicradio.org/tools/media/player/speakingoffaith/20071213_rumi Listen Now] (''RealAudio'', 53 min)<br />— [http://download.publicradio.org/podcast/speakingoffaith/20071213_rumi.mp3 Download] (mp3, 53 min)<br />— [http://speakingoffaith.publicradio.org/programs/rumi/particulars.shtml#video Video Performance: ''The Musicality of Rumi'']
}}
* A mystic chant from Rumi's ''Masnavi'' sung by [[Shusha Guppy]] in the 1970s: [http://www.iranian.com/ram/Shusha/16.ram ''Masnavi''].
{{Authority control}}
*[http://news.bbc.co.uk/1/hi/world/south_asia/7016090.stm BBC News].

=== On-line texts and translations of Rumi ===
*[http://yunuspatel.co.za/books-Ma-aarif-E-Mathnavi.php "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].
*[http://www.guernicamag.com/poetry/288/four_new_translations_of_rumi/ Four new translations of Rumi poems by Coleman Barks]
*[http://www.rumi-wayoftheheart.com/ Rumi poetry set to beautiful Persian Music on Mp3 and CD]
*[http://www.sacred-texts.com/isl/masnavi/ The Masnavi I Ma'navi], by Maulana Jalalu-'d-din Muhammad Rumi, Abridged and Translated by E.H. Whinfield on [http://www.sacred-texts.com sacred-texts.com]
*[http://www.dar-al-masnavi.org Dar al Masnavi], several English versions of selections by different translators.
*[http://www.rumi.net (Rumi.net) Rumi's little-known biography and poems (Quatrains and Odes) in English by [[Shahram Shiva]]]
*[http://www.iranian.com/Arts/rumi.html Quatrains at Iranian.com]
*[http://www.scribd.com/doc/27664190/Deewn-e-Shams-Tabrezi-of-Mavlana-Rumi-Complete-Ghazliat-in-Farsi complete Ghazals of Rumi's large Deewan-e-Shams in persian single free pdf file uploaded by Javed Hussen]

=== On Rumi ===
*[http://www.emav.org The Foundation of Universal Lovers of Mevlana Jelaluddin Rumi (EMAV)]
*[http://www.naghed.net/Maghale_ha/naghshe_khiyal.htm The Rubaiyat of Rumi] Lecture of [[Khosro Naghed]].
*[http://www.chnpress.com/news/?section=2&id=6694 Rumi, Poet of Love and Justice], CHN News
*[http://www.khamush.com Jalaluddin Rumi]
*[http://www.rumi.net About Rumi, English translations and personal/rare biography]
*[http://www.rumi.net/rumi_poems_main.htm Several Rumi Poems (Quatrains and Odes) in English]
*[http://www.iranianstudies.org Iranian studies site]
*[http://www.sufism.org/society/mevlev.html The Threshold Society and Mevlevi Order]
*[http://www.hayatidede.org The Mevlevi Order of America]. [This organization and the one above are unaffiliated with each other]
*[http://www.mevlana.net/ Official website of the Family of Jalal al-Din Muhammad Rumi]
*[http://www.mevlana.cc/ Mevlana]
*[http://www.semazen.net/ Mawlana Jalal al-Din Rumi- Mevlevi webpage]
*[http://www.rumionfire.com/ RumiOnFire.com - A Tribute to Rumi]
*[http://books.guardian.co.uk/departments/classics/story/0,6000,1634757,00.html What goes round...] - [[The Guardian]], November 5, 2000
*[http://www.drsoroush.com/Lectures-English.htm Rumi Lectures at Harvard University]
*[http://www.sufipoetry.com/interviews/df-may-2006.html Rumi and the Tradition of Sufi Poetry]
*[http://www.irfanokulu.net/mevlanaeng.html Mewlana Jelal Ad-Din Rumi]
*[http://www.enel.ucalgary.ca/People/far/hobbies/iran/ Treasures of Persian Literature], by Professor Behrouz Homayoun Far
*[http://www.guernicamag.com/interviews/282/different_ways_of_laughing_1/ Guernica Magazine (guernicamag.com) on the 800th anniversary of Rumi's birth]
*[http://www.uujax.org/Sermons/Rumi_-_10-23-05.pdf Sermon on Rumi] by UU Minister John Young
*[http://www.sfgate.com/cgi-bin/article.cgi?f=/c/a/2007/04/01/INGA7OTN521.DTL Can Rumi Save Us Now?]
*[http://sites.google.com/site/persianpoetrumi/a-study-on-the-persian-poet/PersianPoetRumi.pdf?attredirects=0&d=1 A Study about the Persian Cultural Legacy and Background of the Sufi Mystics Shams Tabrizi and Jalal al-Din Rumi] also here [http://www.archive.org/details/AStudyAboutThePersianCulturalLegacyAndBackgroundOfTheSufiMystics]

=== Criticism ===
*[http://www.iranchamber.com/literature/articles/rumi_what_we_think.php Is Rumi what we think he is?], by Massoume Price
{{Scholars of Khorasan}}
{{Persian literature}}{{Sufism}}


{{DEFAULTSORT:Rumi, Jalal ad-Din Muhammad}}
{{Persondata
[[Category:Rumi| ]]
|NAME=alal ad-Din Muhammad Rumi|ALTERNATIVE NAMES=Rumi; Mevlânâ Celâleddin Mehmed Rum; Mawlānā Jalāl ad-Dīn Muhammad Balkhī; Mawlana; Mawlana Rumi Rumi|SHORT DESCRIPTION= 13th century Persian poet, jurist, theologian and teacher of [[Sufism]].|DATE OF BIRTH=1207 CE|PLACE OF BIRTH=[[Balkh]], [[Afghanistan]]|DATE OF DEATH=1273 CE|PLACE OF DEATH= [[Konya]]. [[Turkey]]}}
{{DEFAULTSORT:Rumi, Jalal Al-Din Muhammad}}
[[Category:1207 births]]
[[Category:1207 births]]
[[Category:1273 deaths]]
[[Category:1273 deaths]]
[[Category:Persian literature]]
[[Category:13th-century Iranian philosophers]]
[[Category:Iranian Sufis]]
[[Category:13th-century Islamic religious leaders]]
[[Category:13th-century Muslim theologians]]
[[Category:13th-century Persian-language poets]]
[[Category:13th-century Persian-language writers]]
[[Category:Abu Bakr]]
[[Category:Hanafis]]
[[Category:Iranian Muslim mystics]]
[[Category:Iranian Sufi saints]]
[[Category:Iranian Sunni Muslims]]
[[Category:Iranian Sunni Muslims]]
[[Category:Persian philosophers]]
[[Category:Islamic philosophers]]
[[Category:13th-century philosophers]]
[[Category:Maturidis]]
[[Category:Persian spiritual writers]]
[[Category:Mevlevi Order]]
[[Category:Medieval Persian people]]
[[Category:Mystic poets]]
[[Category:People from Balkh]]
[[Category:Persian-language spiritual writers]]
[[Category:Poets from the Sultanate of Rum]]
[[Category:Scholars from the Sultanate of Rum]]
[[Category:Simple living advocates]]
[[Category:Sufi mystics]]
[[Category:Sufi poets]]
[[Category:Sufi poets]]
[[Category:Persian poets]]
[[Category:Persian writers]]
[[Category:Mevlevi order]]
[[Category:13th-century writers]]
[[Category:Medieval poets]]
[[Category:Mystic poets]]

{{Link FA|mk}}
[[am:ሩሚ]]
[[ar:جلال الدين الرومي]]
[[az:Mövlana Cəlaləddin Rumi]]
[[bn:জালাল উদ্দিন মুহাম্মদ রুমি]]
[[bs:Mevlana Dželaludin Rumi]]
[[bg:Руми]]
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[[cs:Džaláleddín Balchí Rúmí]]
[[cy:Jalal al-Din Muhammad Rumi]]
[[da:Jalal ad-Din Rumi]]
[[de:Dschalal ad-Din ar-Rumi]]
[[et:Jalāl-ad-Dīn Rūmī]]
[[el:Τζελαλεντίν Ρουμί]]
[[es:Yalal ad-Din Muhammad Rumi]]
[[eo:Ĝalal-ed-din Mohammad Rumi]]
[[fa:جلال‌الدین محمد بلخی]]
[[fr:Djalâl ad-Dîn Rûmî]]
[[fy:Tjelal ed-Din Rûmy]]
[[gan:努眉]]
[[ko:루미]]
[[hi:जलालुद्दीन रूमी]]
[[it:Gialal al-Din Rumi]]
[[he:ג'לאל א-דין רומי]]
[[kk:Руми, Жалаладдин]]
[[ku:Celaleddîn Rûmî]]
[[hu:Dzsalál ad-Dín Rúmí]]
[[mk:Џалалудин Руми]]
[[ml:റൂമി]]
[[ms:Jalaluddin Muhammad Rumi]]
[[nl:Jalal ad-Din Rumi]]
[[ja:ジャラール・ウッディーン・ルーミー]]
[[no:Mawlānā Jalāl-ad-Dīn Muhammad Rūmī]]
[[pl:Rumi]]
[[pt:Jalal ad-Din Muhammad Rumi]]
[[ro:Jalal al-Din Muhammad Rumi]]
[[ru:Джалаладдин Руми]]
[[sq:Rumi]]
[[simple:Mowlana Rumi]]
[[sk:Džalál ad-Dín Rúmí]]
[[sr:Џелалудин Руми]]
[[fi:Jalal ad-Din Muhammad Balkhi-Rumi]]
[[sv:Jalal al-din Rumi]]
[[tl:Rumi]]
[[te:జలాలుద్దీన్ ముహమ్మద్ రూమి]]
[[tg:Мавлоно Ҷалолуддини Муҳаммади Румии Балхӣ]]
[[tr:Muhammed Celaleddin-i Rumi]]
[[tk:Jelaleddin Rumy]]
[[uk:Джалаледдін Румі]]
[[ur:مولانا جلال ‌الدین محمد بلخی رومی]]
[[ug:مەۋلانا جالالىددىن رۇمى]]
[[vi:Rumi]]
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[[zh:鲁米]]

Latest revision as of 15:36, 1 December 2024

For other uses, see Rumi (disambiguation).

Mawlānā, Mevlânâ
Rumi
رومی
Rumi, by Iranian artist Hossein Behzad (1957)
TitleJalaluddin, jalāl al-Din,[1] Mevlana, Mawlana
Personal
Born30 September 1207
Balkh (present-day Afghanistan)[2] or Wakhsh (present-day Tajikistan),[3][4] Khwarezmian Empire
Died17 December 1273 (aged 66)
Konya (present-day Turkey), Sultanate of Rum
Resting placeTomb of Mevlana Rumi, Mevlana Museum, Konya, Turkey
ReligionIslam
NationalityIranian
Home townWakhsh (present-day Tajikistan) or Balkh present-day Afghanistan
SpouseGevher Khatun, Karra Khatun
ChildrenSultan Walad, Ulu Arif Chelebi, Amir Alim Chelebi, Malike Khatun.
Parents
  • Baha al-Din Valad (father)
  • Mo'mena Khatun (mother)
EraIslamic Golden Age
(7th Islamic century)
DenominationSunni[5]
JurisprudenceHanafi
CreedMaturidi[6][7]
Main interest(s)Sufi poetry, Hanafi jurisprudence, Maturidi theology
Notable idea(s)Sufi whirling, Muraqaba
Notable work(s)Mathnawī-ī ma'nawī, Dīwān-ī Shams-ī Tabrīzī, Fīhi mā fīhi
TariqaMevlevi
Known forMathnawi, Rumi Music
Pen nameRumi
Organization
OrderSufi
PhilosophySufism, Mysticism
Muslim leader
PredecessorShams-i Tabrizi and Baha-ud-din Zakariya
SuccessorHusam al-Din Chalabi, Sultan Walad
Influenced by
Influenced
Arabic name
Personal (Ism)Muḥammad
محمد
Patronymic (Nasab)ibn Muḥammad ibn al-Ḥusayn ibn Aḥmad
بن محمد بن الحسين بن أحمد
Epithet (Laqab)Jalāl ad-Dīn
جلال‌الدین
Toponymic (Nisba)ar-Rūmī
الرومي
al-Khaṭībī
الخطيبي
al-Balkhī
البلخي
al-Bakrī
البكري
This article contains Persian text. Without proper rendering support, you may see question marks, boxes, or other symbols.

Jalāl al-Dīn Muḥammad Rūmī (Persian: جلال‌الدین محمّد رومی), or simply Rumi (30 September 1207 – 17 December 1273), was a 13th-century poet, Hanafi faqih (jurist), Islamic scholar, Maturidi theologian (mutakallim),[9] and Sufi mystic originally from Greater Khorasan in Greater Iran.[10][11]

Rumi's works were written mostly in Persian, but occasionally he also used Turkish,[12] Arabic[13] and Greek[14][15][16] in his verse. His Masnavi (Mathnawi), composed in Konya, is considered one of the greatest poems of the Persian language.[17][18] Rumi's influence has transcended national borders and ethnic divisions: Iranians, Afghans, Tajiks, Turks, Kurds, Greeks, Central Asian Muslims, as well as Muslims of the Indian subcontinent have greatly appreciated his spiritual legacy for the past seven centuries.[19][20] His poetry influenced not only Persian literature, but also the literary traditions of the Ottoman Turkish, Chagatai, Pashto, Kurdish, Urdu, and Bengali languages.[19][21][22]

Rumi's works are widely read today in their original language across Greater Iran and the Persian-speaking world.[23][24] His poems have subsequently been translated into many of the world's languages and transposed into various formats. Rumi has been described as the "most popular poet",[25] is very popular in Turkey, Azerbaijan and South Asia,[26] and has become the "best selling poet" in the United States.[27][28]

Name

He is most commonly called Rumi in English. His full name is given by his contemporary Sipahsalar as Muhammad bin Muhammad bin al-Husayn al-Khatibi al-Balkhi al-Bakri (Arabic: محمد بن محمد بن الحسين الخطيبي البلخي البكري).[29] He is more commonly known as Molānā Jalāl ad-Dīn Muḥammad Rūmī (مولانا جلال‌الدین محمد رومی). Jalal ad-Din is an Arabic name meaning "Glory of the Faith". Balkhī and Rūmī are his nisbas, meaning, respectively, "from Balkh" and "from Rûm", as he was from the Sultanate of Rûm in Anatolia.[30]

According to the authoritative Rumi biographer Franklin Lewis of the University of Chicago, "[t]he Anatolian peninsula which had belonged to the Byzantine, or eastern Roman empire, had only relatively recently been conquered by Muslims and even when it came to be controlled by Turkish Muslim rulers, it was still known to Arabs, Persians and Turks as the geographical area of Rum. As such, there are a number of historical personages born in or associated with Anatolia known as Rumi, a word borrowed from Persian literally meaning 'Roman,' in which context Roman refers to subjects of the Byzantine Empire or simply to people living in or things associated with Anatolia."[31] He was also known as "Mullah of Rum" (ملای روم mullā-yi Rūm or ملای رومی mullā-yi Rūmī).[32]

Rumi is widely known by the sobriquet Mawlānā/Molānā[1][33] (Persian: مولانا Persian pronunciation: [moulɒːnɒ]) in Iran and popularly known as Mevlânâ in Turkey. Mawlānā (مولانا) is a term of Arabic origin, meaning "our master". The term مولوی Mawlawī/Mowlavi (Persian) and Mevlevi (Turkish), also of Arabic origin, meaning "my master", is also frequently used for him.[34]

Life

Jalal ad-Din Rumi gathers Sufi mystics

Overview

Rumi was born to Persian parents,[35][12][13][36] in Balkh,[37] modern-day Afghanistan or Wakhsh,[4] a village on the East bank of the Wakhsh River known as Sangtuda in present-day Tajikistan.[4] The area, culturally adjacent to Balkh, is where Mawlânâ's father, Bahâ' uddîn Walad, was a preacher and jurist.[4] He lived and worked there until 1212, when Rumi was aged around five and the family moved to Samarkand.[4]

Greater Balkh was at that time a major centre of Persian culture[18][36][38] and Sufism had developed there for several centuries. The most important influences upon Rumi, besides his father, were the Persian poets Attar and Sanai.[39] Rumi expresses his appreciation: "Attar was the spirit, Sanai his eyes twain, And in time thereafter, Came we in their train"[40] and mentions in another poem: "Attar has traversed the seven cities of Love, We are still at the turn of one street".[41] His father was also connected to the spiritual lineage of Najm al-Din Kubra.[20]

Rumi lived most of his life under the Persianate[42][43][44] Seljuk Sultanate of Rum, where he produced his works[45] and died in 1273 AD. He was buried in Konya, and his shrine became a place of pilgrimage.[46] Upon his death, his followers and his son Sultan Walad founded the Mevlevi Order, also known as the Order of the Whirling Dervishes, famous for the Sufi dance known as the Sama ceremony. He was laid to rest beside his father, and over his remains a shrine was erected. A hagiographical account of him is described in Shams ud-Din Ahmad Aflāki's Manāqib ul-Ārifīn (written between 1318 and 1353). This biography needs to be treated with care as it contains both legends and facts about Rumi.[47] For example, Professor Franklin Lewis of the University of Chicago, author of the most complete biography on Rumi, has separate sections for the hagiographical biography of Rumi and the actual biography about him.[48]

Childhood and emigration

Rumi's father was Bahā ud-Dīn Walad, a theologian, jurist and a mystic from Wakhsh,[4] who was also known by the followers of Rumi as Sultan al-Ulama or "Sultan of the Scholars". According to Sultan Walad's Ibadetname and Shamsuddin Aflaki (c.1286 to 1291), Rumi was a descendant of Abu Bakr.[49] Some modern scholars, however, reject this claim and state it does not hold on closer examination. 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. The most complete genealogy offered for the family stretches back to six or seven generations to famous Hanafi jurists.[48][50][51]

We do not learn the name of Baha al-Din's mother in the sources, only that he referred to her as "Māmi" (colloquial Persian for Māma),[52] and that she was a simple woman who lived to the 1200s. The mother of Rumi was Mu'mina Khātūn. The profession of the family for several generations was that of Islamic preachers of the relatively liberal Hanafi Maturidi school, 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. According to hagiographical account which is not agreed upon by all Rumi scholars, 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."[53][54] Attar 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.[citation needed] From Baghdad they went to 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.

Education and encounters with Shams-e Tabrizi

A page of a copy c. 1503 of the Diwan-e Shams-e Tabriz-i. See Rumi ghazal 163.

Baha' ud-Din became the head of a madrassa (religious school) and when he died, Rumi, aged twenty-five, inherited his position as the Islamic molvi. One of Baha' ud-Din's students, Sayyed Burhan ud-Din Muhaqqiq Termazi, continued to train Rumi in the Shariah as well as the Tariqa, especially that of Rumi's father. For nine years, Rumi practised Sufism as a disciple of Burhan ud-Din until the latter died in 1240 or 1241. Rumi's public life then began: he became an Islamic Jurist, issuing fatwas and giving sermons in the mosques of Konya. He also served as a Molvi (Islamic teacher) and taught his adherents in the madrassa.

During this period, Rumi also travelled 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 his life. From an accomplished teacher and jurist, Rumi was transformed into an ascetic.

Shams had travelled 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 rumoured 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.[55]

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

Why should I seek? I am the same as
He. His essence speaks through me.
I have been looking for myself![56]

Later life and death

Double-page illuminated frontispiece, 1st book (Persian: دفتر, "daftar") of the Collection of poems (Masnavi-i ma'navi), 1461 manuscript

Mewlana 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 favourite 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...[57]

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.[58]

Tomb shrine of Rumi, Konya

Rumi died on 17 December 1273 in Konya. His death was mourned by the diverse community of Konya, with local Christians and Jews joining the crowd that converged to bid farewell as his body was carried through the city.[59] Rumi's body was interred beside that of his father, and a splendid shrine, the "Green Tomb" (Turkish: Yeşil Türbe, Arabic: قبة الخضراء; today the Mevlâna 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.[60]

Georgian princess and Seljuq queen Gurju Khatun was a close friend of Rumi. She was the one who sponsored the construction of his tomb in Konya.[61] The 13th-century Mevlâna Mausoleum, with its mosque, dance hall, schools and living quarters for dervishes, remains a destination of pilgrimage to this day, and is probably the most popular pilgrimage site to be regularly visited by adherents of every major religion.[59]

Teachings

Maṭnawīye Ma'nawī, Mevlana Museum, Konya, Turkey

Like other mystic and Sufi poets of Persian literature, Rumi's poetry speaks of love which infuses the world.[citation needed] Rumi's teachings also express the tenets summarized in the Quranic verse which Shams-e Tabrizi cited as the essence of prophetic guidance: "Know that ‘There is no god but He,’ and ask forgiveness for your sin" (Q. 47:19).

In the interpretation attributed to Shams, the first part of the verse commands the humanity to seek knowledge of tawhid (oneness of God), while the second instructs them to negate their own existence. In Rumi's terms, tawhid is lived most fully through love, with the connection being made explicit in his verse that describes love as "that flame which, when it blazes up, burns away everything except the Everlasting Beloved."[62]

Rumi's longing and desire to attain this ideal is evident in the following poem from his book the Masnavi:[63]

The Masnavi weaves fables, scenes from everyday life, Qur'anic revelations and exegesis, and metaphysics into a vast and intricate tapestry.

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 Mevlevi, which his son Sultan Walad organised. Rumi encouraged Sama, 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:

The lover's cause is separate from all other causes
Love is the astrolabe of God's mysteries.[64]

Rumi's favourite musical instrument was the ney (reed flute).[25]

Major works

An Ottoman era manuscript depicting Rumi and Shams-e Tabrizi.

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

Bowl of Reflections with Rumi's poetry, early 13th century; Brooklyn Museum
  • Rumi's best-known work is the Maṭnawīye Ma'nawī (Spiritual Couplets; مثنوی معنوی). The six-volume poem holds a distinguished place within the rich tradition of Persian Sufi literature, and has been commonly called "the Quran in Persian".[65][66] Many commentators have regarded it as the greatest mystical poem in world literature.[67] It contains approximately 27,000 lines,[68] each consisting of a couplet with an internal rhyme.[59] While the mathnawi genre of poetry may use a variety of different metres, after Rumi composed his poem, the metre he used became the mathnawi metre par excellence. The first recorded use of this metre for a mathnawi poem took place at the Nizari Ismaili fortress of Girdkuh between 1131–1139. It likely set the stage for later poetry in this style by mystics such as Attar and Rumi.[69]
  • Rumi's other major work is the Dīwān-e Kabīr (Great Work) or Dīwān-e Shams-e Tabrīzī (The Works of Shams of Tabriz; دیوان شمس تبریزی), named in honour of Rumi's master Shams. Besides approximately 35000 Persian couplets and 2000 Persian quatrains,[70] the Divan contains 90 Ghazals and 19 quatrains in Arabic,[71] a couple of dozen or so couplets in Turkish (mainly macaronic poems of mixed Persian and Turkish)[72][73] and 14 couplets in Greek (all of them in three macaronic poems of Greek-Persian).[14][74][75]

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.[76] 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). The style of the Fihi ma fihi is colloquial and meant for middle-class men and women, and lack the sophisticated wordplay.[77]
  • 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 Hadith. 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. The style of Persian is rather simple, but quotation of Arabic and knowledge of history and the Hadith show Rumi's knowledge in the Islamic sciences. His style is typical of the genre of lectures given by Sufis and spiritual teachers.[78]
  • Makatib (The Letters, Persian: مکاتیب) or Maktubat (مکتوبات) is the collection of letters written in Persian by Rumi 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. Unlike the Persian style of the previous two mentioned works (which are lectures and sermons), the letters are consciously sophisticated and epistolary in style, which is in conformity with the expectations of correspondence directed to nobles, statesmen and kings.[79]

Religious outlook

Despite references to other religions, Rumi clearly holds the superiority of Islam. As Muslim, Rumi praises the Quran, not only as sacred book of Muslims, but also as tool to distinguish truth from falsehood. As such, the Quran features as guidebook for humanity and those who want to understand the reality of the world.[80]

The prophets of Islam, according to Rumi, constitute the highest point of spiritual development and are the closest to God. Throughout Rumi's writings, Muhammad is the most perfect example of all previous prophets.[81]

Despite Rumi's explicit adherence to Islam, there are traces of religious pluralism throughout his work. Although Rumi acknowledges religious discrepancies, the core of all religions is the same. The disagreement between religions does not lie in the core of these religions, but in doctrinal differences. Accordingly, Rumi criticizes Christianity for "overloading the image of God with superfluous structures and complications".[82] Yet, Rumi declares that "the lamps are different, but the Light is the same; it comes from beyond".[83]

His depth of his spiritual vision extended beyond narrow sectarian concerns. One quatrain reads:

According to the Quran, Muhammad is a mercy sent by God.[85] In regards to this, Rumi states:

"The Light of Muhammad does not abandon a Zoroastrian or Jew in the world. May the shade of his good fortune shine upon everyone! He brings all of those who are led astray into the Way out of the desert."[86]

Rumi, however, asserts the supremacy of Islam by stating:

"The Light of Muhammad has become a thousand branches (of knowledge), a thousand, so that both this world and the next have been seized from end to end. If Muhammad rips the veil open from a single such branch, thousands of monks and priests will tear the string of false belief from around their waists."[87]

Many of Rumi's poems suggest the importance of outward religious observance and the primacy of the Qur'an.[88]

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.[89]

Rumi states:

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.[90]

Rumi also states:

I "sewed" my two eyes shut from [desires for] this world and the next – this I learned from Muhammad.[91]

On the first page of the Masnavi, Rumi states:

"Hadha kitâbu 'l- mathnawîy wa huwa uSûlu uSûli uSûli 'd-dîn wa kashshâfu 'l-qur'ân."
"This is the book of the Masnavi, and it is the roots of the roots of the roots of the (Islamic) Religion and it is the Explainer of the Qur'ân."[92]

Hadi Sabzavari, one of Iran's most important 19th-century philosophers, makes the following connection between the Masnavi and Islam, in the introduction to his philosophical commentary on the book:

It is a commentary on the versified exegesis [of the Qur’ān] and its occult mystery, since all of it [all of the Mathnawī] is, as you will see, an elucidation of the clear verses [of the Qur’ān], a clarification of prophetic utterances, a glimmer of the light of the luminous Qur’ān, and burning embers irradiating their rays from its shining lamp. As respects to hunting through the treasure-trove of the Qur’ān, one can find in it [the Mathnawī] all [the Qur’ān's] ancient philosophical wisdom; it [the Mathnawī] is all entirely eloquent philosophy. In truth, the pearly verse of the poem combines the Canon Law of Islam (sharīʿa) with the Sufi Path (ṭarīqa) and the Divine Reality (ḥaqīqa); the author's [Rūmī] achievement belongs to God in his bringing together of the Law (sharīʿa), the Path, and the Truth in a way that includes critical intellect, profound thought, a brilliant natural temperament, and integrity of character that is endowed with power, insight, inspiration, and illumination.[93]

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.[94]

Rumi states in his Dīwān:

The Sufi is hanging on to Muhammad, like Abu Bakr.[95]

Legacy

Universality

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.[96] The English interpretations of Rumi's poetry by Coleman Barks have sold more than half a million copies worldwide,[97] and Rumi is one of the most widely read poets in the United States.[98] There is a famous landmark in Northern India, known as Rumi Gate, situated in Lucknow (the capital of Uttar Pradesh) named for Rumi. Indian filmmaker Muzaffar Ali who is from Lucknow made a documentary, titled Rumi in the Land of Khusrau (2001), which presents concerts based on the works of Rumi and Amir Khusrau and highlights parallels between the lives of the poets.[99]

Iranian world

These cultural, historical and linguistic ties between Rumi and Iran 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.[100] Rumi's poetry is displayed on the walls of many cities across Iran, sung in Persian music,[100] and read in school books.[101]

Rumi's poetry forms the basis of much classical Iranian and Afghan music.[102][103] 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).

Mewlewī Sufi Order; Rumi and Turkey

Main articles: Mevlevi Order and Sama (Sufism)

The Mewlewī Sufi order was founded in 1273 by Rumi's followers after his death.[104] His first successor could have been Salah-eddin Zarkoub who served Rumi for a decade and Rumi revered him highly in his poets. Zarkoub was illiterate and uttered some words incorrectly. Rumi used some of these incorrect words in his poems to express his support and humility towards Zarkoub. Rumi named him his successor but Zarkoub died sooner than him.[105] So Rumi's first successor in the rectorship of the order was "Husam Chalabi" and, after Chalabi's death in 1284, Rumi's younger and only surviving son, Sultan Walad (d. 1312), popularly known as author of the mystical Maṭnawī Rabābnāma, or the Book of the Rabab was installed as grand master of the order.[106] The leadership of the order has been kept within Rumi's family in Konya uninterruptedly since then.[107] The Mewlewī Sufis, also known as Whirling Dervishes, believe in performing their dhikr in the form of Sama. During the time of Rumi (as attested in the Manāqib ul-Ārefīn of Aflākī), his followers gathered for musical and "turning" practices.

According to tradition, Rumi was himself a notable musician who played the robāb, although his favourite instrument was the ney or reed flute.[108] The music accompanying the samāʿ consists of settings of poems from the Maṭnawī and Dīwān-e Kabīr, or of Sultan Walad's poems.[108] 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 centre for the Mevlevi was in Konya. There is also a Mewlewī monastery (درگاه, dargāh) in Istanbul near the Galata Tower in which the samāʿ is performed and accessible to the public. The Mewlewī 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.[109]

Rumi's tomb in Konya, Turkey

During Ottoman times, the Mevlevi 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 Mewlewī Khāna (Turkish: Mevlevi-Hane) in Istanbul.[110] Music, especially that of the ney, plays an important part in the Mevlevi.

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, behaviour and faith. On 13 December 1925, a law was passed closing all the tekkes (dervish lodges) and zāwiyas (chief dervish lodges), and the centres of veneration to which visits (ziyārat) were made. Istanbul alone had more than 250 tekkes as well as small centres 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 Mevlâna in Konya was allowed to reopen as a Museum.[111]

In the 1950s, the Turkish government began allowing the Whirling Dervishes to perform once a year in Konya. The Mewlānā festival is held over two weeks in December; its culmination is on 17 December, the Urs of Mewlānā (anniversary of Rumi's death), called Šab-e Arūs (Persian: شبِ عُرس) (Persian meaning "nuptial night"), the night of Rumi's union with God.[112] In 1974, the Whirling Dervishes were permitted to travel to the West for the first time. In 2005, UNESCO proclaimed "The Mevlevi Sama Ceremony" of Turkey as one of the Masterpieces of the Oral and Intangible Heritage of Humanity.[113]

Rumi and his mausoleum on the reverse of the 5000 Turkish lira banknotes of 1981–1994

Rumi and his mausoleum were depicted on the reverse of the 5000 Turkish lira banknotes of 1981–1994.[114]

Religious denomination

As Edward G. Browne noted, the three most prominent mystical Persian poets, Rumi, Sanai and Attar, were all Sunni Muslims and their poetry abounds with praise for the first two caliphs, Abu Bakr and Umar ibn al-Khattāb.[115] According to Annemarie Schimmel, the tendency among Shia authors to anachronistically 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.[116]

Eight-hundredth anniversary celebrations

Rumi on a 1968 Afghan stamp

In Afghanistan, Rumi is known as Mawlānā, in Turkey as Mevlâna, and in Iran as Molavī.

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.[117] The commemoration at UNESCO itself took place on 6 September 2007;[118] 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.[119]

On 30 September 2007, Iranian school bells were rung throughout the country in honour of Mewlana.[120] 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.[121] 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.[122] 2007 was declared as the "International Rumi Year" by UNESCO.[123][124]

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, stated, "Three hundred dervishes are scheduled to take part in this ritual, making it the largest performance of sema in history."[125]

Mawlana Rumi Review

The Mawlana Rumi Review[126] is published annually by The Centre for Persian and Iranian Studies at the University of Exeter in collaboration with The Rumi Institute in Nicosia, Cyprus, and Archetype Books[127] in Cambridge.[127] The first volume was published in 2010, and it has come out annually since then. 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."[128]

See also

General

Poems by Rumi

Persian culture

Rumi scholars and writers

English translators of Rumi poetry

References

  1. ^ a b 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 Mewlānā, persian poet and founder of the Mewlewiyya order of dervishes"
  2. ^ "Rumi | Biography, Poems, & Facts | Britannica". www.britannica.com. 7 January 2024. Retrieved 28 January 2024.
  3. ^ Harmless, William (2007). Mystics. Oxford University Press. p. 167. ISBN 978-0-19-804110-8.
  4. ^ a b c d e f Annemarie Schimmel, "I Am Wind, You Are Fire," p. 11. She refers to a 1989 article by Fritz Meier:

    Tajiks and Persian admirers still prefer to call Jalaluddin 'Balkhi' because his family lived in Balkh, current day in Afghanistan 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 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. Lewis, Rumi : Past and Present, East and West: The Life, Teachings, and Poetry of Jalâl al-Din Rumi, 2000, pp. 47–49.

    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 Vakhsh (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 Walads 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."
  5. ^ The Complete Idiot's Guide to Rumi Meditations, Penguin Group, 2008, p. 48, ISBN 9781592577361
  6. ^ Lewis, Franklin D. (2014). Rumi: Past and Present, East and West: The life, Teaching and poetry of Jalal Al-Din Rumi. Simon and Schuster. pp. 15–16, 52, 60, 89.
  7. ^ Zarrinkoob, Abdolhossein (2005). Serr-e Ney. Vol. 1. Instisharat-i Ilmi. p. 447.
  8. ^ Ramin Jahanbegloo, In Search of the Sacred : A Conversation with Seyyed Hossein Nasr on His Life and Thought, ABC-CLIO (2010), p. 141
  9. ^ Ahmad, Imtiaz. "The Place of Rumi in Muslim Thought." Islamic Quarterly 24.3 (1980): 67.
  10. ^ Lewis, Franklin D. (2008). Rumi: Past and Present, East and West: The life, Teaching and poetry of Jalal Al-Din Rumi. Oneworld Publication. p. 9. How is 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 in 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 what is now Turkey, some 1,500 miles to the west?
  11. ^ Schimmel, Annemarie (7 April 1994). The Mystery of Numbers. Oxford University Press. p. 51. These examples are taken from the Persian mystic Rumi's work, not from Chinese, but they express the yang-yin [sic] relationship with perfect lucidity.
  12. ^ a b 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."
  13. ^ a b Lewis, Franklin: "On the question of Rumi's multilingualism (pp. 315–317), we may still say that he spoke and wrote in Persian as a native language, wrote and conversed in Arabic as a learned "foreign" language and could at least get by at the market in Turkish and Greek (although some wildly extravagant claims have been made about his command of Attic Greek, or his native tongue being Turkish) (Lewis 2008:xxi). (Lewis, Rumi: Past and Present, East and West: The Life, Teachings and Poetry of Jalal al-Din Rumi, 2008). Lewis also points out that: "Living among Turks, Rumi also picked up some colloquial Turkish." (Lewis, Rumi: Past and Present, East and West: The Life, Teachings and Poetry of Jalal al-Din Rumi, 2008, p. 315). He also mentions Rumi composed thirteen lines in Greek (Franklin Lewis, Rumi: Past and Present, East and West: The Life, Teachings and Poetry of Jalal al-Din Rumi, One World Publication Limited, 2008, p. 316). On Rumi's son, Sultan Walad, Lewis mentions: "Sultan Walad elsewhere admits that he has little knowledge of Turkish" (Sultan Walad): Lewis, Rumi, "Past and Present, East and West: The Life, Teachings and Poetry of Jalal al-Din Rumi, One World Publication Limited, 2008, p. 239) and "Sultan Valad did not feel confident about his command of Turkish" (Lewis, Rumi: Past and Present, East and West, 2000, p. 240)
  14. ^ a b Δέδες, Δ. (1993). "Ποιήματα του Μαυλανά Ρουμή" [Poems by Mowlānā Rūmī]. Τα Ιστορικά. 10 (18–19): 3–22.
  15. ^ Meyer, Gustav (1895). "Die griechischen Verse im Rabâbnâma". Byzantinische Zeitschrift. 4 (3). doi:10.1515/byzs.1895.4.3.401. S2CID 191615267.
  16. ^ "Greek Verses of Rumi & Sultan Walad". uci.edu. 22 April 2009. Archived from the original on 5 August 2012.
  17. ^ Gardet, Louis (1977). "Religion and Culture". In Holt, P.M.; Lambton, Ann K.S.; Lewis, Bernard (eds.). The Cambridge History of Islam, Part VIII: Islamic Society and Civilization. Cambridge University Press. p. 586. It is sufficient to mention 'Aziz al-Din Nasafi, Farid al-Din 'Attar and Sa'adi, and above all Jalal al-Din Rumi, whose Mathnawi remains one of the purest literary glories of Persia
  18. ^ a b C.E. Bosworth, "Turkmen Expansion towards the west" in UNESCO History of Humanity, Volume IV, titled "From the Seventh to the Sixteenth Century", UNESCO Publishing / Routledge, 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 Seljuk rulers (Qubād, Kay Khusraw and so on) and in the use of Persian as a literary language (Turkmen must have been essentially a vehicle for everyday speech at this time). The process of Persianization accelerated in the 13th century with the presence in Konya of two of the most distinguished refugees fleeing before the Mongols, Bahā' al-Dīn Walad and his son Mawlānā Jalāl al-Dīn Rūmī, whose Mathnawī, composed in Konya, constitutes one of the crowning glories of classical Persian literature."
  19. ^ a b "Rumi work translated into Kurdish". Hürriyet Daily News. 30 January 2015.
  20. ^ a b Seyyed, Hossein Nasr (1987). Islamic Art and Spirituality. Suny Press. p. 115. Jalal al-Din was born in a major center of Persian culture, Balkh, from Persian speaking parents, and is the product of that Islamic Persian culture which in the 7th/13th century dominated the 'whole of the eastern lands of Islam and to which present day Persians as well as Turks, Afghans, Central Asian Muslims and the Muslims of the Indo-Pakistani subcontinent are heir. It is precisely in this world that the sun of his spiritual legacy has shone most brillianty during the past seven centuries. The father of Jalal al-Din, Muhammad ibn Husayn Khatibi, known as Baha al-Din Walad and entitled Sultan al-'ulama', was an outstanding Sufi in Balkh connected to the spiritual lineage of Najm al-Din Kubra.
  21. ^ Rahman, Aziz (27 August 2015). "Nazrul: The rebel and the romantic". Daily Sun. Archived from the original on 17 April 2017. Retrieved 12 July 2016.
  22. ^ Khan, Mahmudur Rahman (30 September 2018). "A tribute to Jalaluddin Rumi". Daily Sun.
  23. ^ "Interview: 'Many Americans Love Rumi...But They Prefer He Not Be Muslim'". RadioFreeEurope/RadioLiberty. 9 August 2010. Retrieved 22 August 2016.
  24. ^ "Interview: A mystical journey with Rumi". Asia Times. Archived from the original on 16 August 2010. Retrieved 22 August 2016.{{cite web}}: CS1 maint: unfit URL (link)
  25. ^ a b Haviland, Charles (30 September 2007). "The roar of Rumi—800 years on". BBC News. Retrieved 30 September 2007.
  26. ^ "Dîvân-i Kebîr Jalāl al-Dīn Rūmī". OMI – Old Manuscripts & Incunabula. Retrieved 22 August 2016.
  27. ^ Ciabattari, Jane (21 October 2014). "Why is Rumi the best-selling poet in the US?". BBC News. Retrieved 22 August 2016.
  28. ^ Tompkins, Ptolemy (29 October 2002). "Rumi Rules!". Time. ISSN 0040-781X. Retrieved 22 August 2016.
  29. ^ Sipahsalar, Faridun bin Ahmad (1946). Sa'id Nafisi (ed.). Risala-yi Ahwal-i Mawlana. Tehran. p. 5.{{cite book}}: CS1 maint: location missing publisher (link)
  30. ^ Rumi (2015). Selected Poems. Penguin Books. p. 350. ISBN 978-0-14-196911-4.
  31. ^ Lewis, Franklin (2008). Rumi: Past and Present, East and West: The Life, Teachings and Poetry of Jalal al-Din Rumi. One World Publication Limited. p. 9.
  32. ^ "ملای روم" in Dehkhoda Dictionary
  33. ^ H. Ritter, 1991, DJALĀL al-DĪN RŪMĪ, The Encyclopaedia of Islam (Volume II: C–G), 393.
  34. ^ Jalāl al-Dīn Rūmī (Maulana), Ibrahim Gamard, Rumi and Islam: Selections from His Stories, Poems, and Discourses, Annotated & Explained, SkyLight Paths Publishing, 2004.
  35. ^ Yalman, Suzan (7 July 2016), "Badr al-Dīn Tabrīzī", Encyclopaedia of Islam THREE, Brill, retrieved 7 June 2023, Badr al-Dīn Tabrīzī was the architect of the original tomb built for Mawlānā Jalāl al-Dīn Rūmī (d. 672/1273, in Konya), the great Persian mystic and poet.
  36. ^ a b Seyyed Hossein Nasr, Islamic Art and Spirituality, SUNY Press, 1987. p. 115: "Jalal al-Din was born in a major center of Persian culture, Balkh, from Persian speaking parents, and is the product of that Islamic Persian culture which in the 7th/13th century dominated the 'whole of the eastern lands of Islam and to which present day Persians as well as Turks, Afghans, Central Asian Muslims and the Muslims of the Indo-Pakistani and the Muslims of the Indo-Pakistani subcontinent are heir. It is precisely in this world that the sun of his spiritual legacy has shone most brilliantly during the past seven centuries. The father of Jalal al-Din, Muhammad ibn Husayn Khatibi, known as Baha al-Din Walad and entitled Sultan al-'ulama', was an outstanding Sufi in Balkh connected to the spiritual lineage of Najm al-Din Kubra."
  37. ^ Lewis: Rumi: Past and Present, East and West. The Life Teachings and Poetry of Jalâl al-Din Rumi. One World Publications, Oxford, 2000, S. 47.
  38. ^ Lewis, Rumi: Past and Present, East and West: The life, Teaching and poetry of Jalal Al-Din Rumi, Oneworld Publication Limited, 2008 p. 9: "How is 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"
  39. ^ Jafri, Maqsood, The gleam of wisdom, Sigma Press, 2003. p. 238: "Rumi has influenced a large number of writers while on the other hand he himself was under the great influence of Sanai and Attar.
  40. ^ Arberry, A. J., Sufism: An Account of the Mystics of Islam, Courier Dover Publications, November 9, 2001. p. 141.
  41. ^ Nasr, Seyyed Hossein, The Garden of Truth: The Vision and Promise of Sufism, Islam's Mystical Tradition, HarperCollins, 2 September 2008. p. 130: "Attar has traversed the seven cities of Love, We are still at the turn of one street!"
  42. ^ Grousset, Rene, The Empire of the Steppes: A History of Central Asia, (Rutgers University Press, 2002), 157; "...the Seljuk court at Konya adopted Persian as its official language".
  43. ^ Aḥmad of Niǧde's "al-Walad al-Shafīq" and the Seljuk Past, A.C.S. Peacock, Anatolian Studies, Vol. 54, (2004), 97; With the growth of Seljuk power in Rum, a more highly developed Muslim cultural life, based on the Persianate culture of the Great Seljuk court, was able to take root in Anatolia
  44. ^ Findley, Carter Vaughn, The Turks in World History, Oxford University Press, 11 November 2004. p. 72: Meanwhile, amid the migratory swarm that Turkified Anatolia, the dispersion of learned men from the Persian-speaking east paradoxically made the Seljuks court at Konya a new center for Persian court culture, as exemplified by the great mystical poet Jelaleddin Rumi (1207–1273).
  45. ^ Barks, Coleman, Rumi: The Book of Love: Poems of Ecstasy and Longing, HarperCollins, 2005, p. xxv, ISBN 978-0-06-075050-3.
  46. ^ Note: Rumi's shrine is now known as the "Mevlâna Museum" in Turkey.
  47. ^ 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
  48. ^ a b 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 reach to Abu Bakr, the companion and first caliph of the Prophet, who died two years after the Prophet, in C.E. 634 (FB 5–6 n.3)."
  49. ^ Can, Sefik (2006). Fundamentals Of Rumis Thought. Tughra Books. ISBN 9781597846134.
  50. ^ Algar, H., “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[check spelling] dynasty. His mother is said to have been the daughter of ʿAlāʾ-al-Dīn Moḥammad Ḵārazmšāh[check spelling] (d. 596/1200), but this appears to be excluded for chronological reasons (Forūzānfar, Resāla, p. 7).
  51. ^ (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 (Mevlâna), 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).").
  52. ^ Lewis, Rumi: Past and Present, East and West, Oneworld Publications, 2008 (revised edition). p. 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 fiqh. 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." (p. 44)
  53. ^ Ahmed, Akbar (2011). Suspended Somewhere Between: A Book of Verse. PM Press. pp. i. ISBN 978-1-60486-485-4.
  54. ^ El-Fers, Mohamed (2009). Mevlana Celaleddin Rumi. MokumTV. p. 45. ISBN 978-1-4092-9291-3.
  55. ^ "Hz. Mawlana and Shams". semazen.net.
  56. ^ The Essential Rumi. Translations by Coleman Barks, p. xx.
  57. ^ Rumi: Daylight: A Daybook of Spiritual Guidance. Shambhala Publications. 1999. ISBN 978-0-8348-2517-8.
  58. ^ Nasr, Seyyed Hossein (1987). Islamic Art and Spirituality. SUNY Press. p. 120. ISBN 978-0-88706-174-5.
  59. ^ a b c Mojaddedi, Jawid (2004). "Introduction". Rumi, Jalal al-Din. The Masnavi, Book One. Oxford University Press (Kindle Edition). p. xix.
  60. ^ "Mevlana Jalal al-din Rumi". Anatolia.com. 2 February 2002. Archived from the original on 2 February 2002.
  61. ^ Crane, H. (1993). "Notes on Saldjūq Architectural Patronage in Thirteenth Century Anatolia". Journal of the Economic and Social History of the Orient. 36 (1): 1–57. doi:10.1163/156852093X00010. JSTOR 3632470. ProQuest 1304344524.
  62. ^ Chittick, William C. (2017). "RUMI, JALĀL-AL-DIN vii. Philosophy". Encyclopaedia Iranica.
  63. ^ Ibrahim Gamard (with gratitude for R. A. Nicholson's 1930 British translation). The Mathnawî-yé Ma'nawî – Rhymed Couplets of Deep Spiritual Meaning of Jalaluddin Rumi.{{cite book}}: CS1 maint: numeric names: authors list (link)
  64. ^ Naini, Majid. The Mysteries of the Universe and Rumi's Discoveries on the Majestic Path of Love.
  65. ^ Mojaddedi, Jawid (2004). "Introduction". Rumi, Jalal al-Din. The Masnavi, Book One. Oxford University Press (Kindle Edition). p. xix. Rumi's Masnavi holds an exalted status in the rich canon of Persian Sufi literature as the greatest mystical poem ever written. It is even referred to commonly as 'the Koran in Persian'.
  66. ^ Abdul Rahman Jami notes:

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

    مثنویّ معنویّ 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.)

  67. ^ Mojaddedi, Jawid (2004). "Introduction". Rumi, Jalal al-Din. The Masnavi, Book One. Oxford University Press (Kindle Edition). pp. xii–xiii. Towards the end of his life he presented the fruit of his experience of Sufism in the form of the Masnavi, which has been judged by many commentators, both within the Sufi tradition and outside it, to be the greatest mystical poem ever written.
  68. ^ Lewis, Rumi: Past and Present, East and West, Oneworld Publications, 2008 (revised edition). p. 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 32,000!"
  69. ^ Virani, Shafique N. (January 2019). "Persian Poetry, Sufism and Ismailism: The Testimony of Khwājah Qāsim Tushtarī's Recognizing God". Journal of the Royal Asiatic Society. 29 (1): 17–49. doi:10.1017/S1356186318000494. S2CID 165288246. ProQuest 2300038453.
  70. ^ Lewis, Rumi: Past and Present, East and West: The Life, Teaching, and Poetry of Jalâl al-Din Rumi (2008), p. 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”
  71. ^ 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.”
  72. ^ 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)
  73. ^ Lewis, Rumi: Past and Present, East and West: The Life, Teaching, and Poetry of Jalâl al-Din Rumi (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".
  74. ^ Nicholas, Nick (22 April 2009). "Greek Verses of Rumi & Sultan Walad". Opoudjis.
  75. ^ Lewis, Rumi: Past and Present, East and West: The Life, Teaching, and Poetry of Jalâl al-Din Rumi (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."
  76. ^ Lewis, Rumi: Past and Present, East and West — The Life, Teachings, and Poetry of Jalal al-Din Rumi, Oneworld Publications, 2000, Chapter 7.
  77. ^ “As Safa points out (Saf 2:1206) the Discourse reflect the stylistics of oral speech and lacks the sophisticated word plays, Arabic vocabulary and sound patterning that we would except from a consciously literary text of this period. Once again, the style of Rumi as lecturer or orator in these discourses does not reflect an audience of great intellectual pretensions, but rather middle-class men and women, along with number of statesmen and rulers" (Lewis, Rumi: Past and Present, East and West, Oneworld Publications, 2008, p. 292).
  78. ^ Lewis, Rumi: Past and Present, East and West, Oneworld Publications, 2008, p. 293.
  79. ^ Lewis, Rumi: Past and Present, East and West, Oneworld Publications, 2008, p. 295: "In contrast with the prose of his Discourses and sermons, the style of the letters is consciously sophisticated and epistolary, in conformity with the expectations of correspondence directed to nobles, statesmen and kings."
  80. ^ Demmrich, Sarah, and Ulrich Riegel, eds. Western and Eastern perspectives on religion and religiosity. Vol. 14. Waxmann Verlag, 2020. p. 51
  81. ^ Demmrich, Sarah, and Ulrich Riegel, eds. Western and Eastern perspectives on religion and religiosity. Vol. 14. Waxmann Verlag, 2020. p. 52
  82. ^ Demmrich, Sarah, and Ulrich Riegel, eds. Western and Eastern perspectives on religion and religiosity. Vol. 14. Waxmann Verlag, 2020. p. 53
  83. ^ Demmrich, Sarah, and Ulrich Riegel, eds. Western and Eastern perspectives on religion and religiosity. Vol. 14. Waxmann Verlag, 2020. p. 55
  84. ^ Rumi: 53 Secrets from the Tavern of Love, trans. by Amin Banani and Anthony A. Lee, p. 3
  85. ^ Verse (21:107) – English Translation
  86. ^ Gamard, Ibrahim (2004). Rumi and Islam. SkyLight Paths. p. 163. ISBN 978-1-59473-002-3.
  87. ^ Gamard, Ibrahim (2004). Rumi and Islam. SkyLight Paths. p. 177. ISBN 978-1-59473-002-3.
  88. ^ Lewis 2000, pp. 407–408
  89. ^ Lewis 2000, p. 408
  90. ^ Gamard, Ibrahim. Rumi and Self Discovery. Dar al Masnavi.
  91. ^ Gamard, Ibrahim (2004). Rumi and Islam. SkyLight Paths. p. 169. ISBN 978-1-59473-002-3.
  92. ^ About the Masnavi, Dar Al-Masnavi
  93. ^ Tasbihi, Eliza (2016). "Sabzawārī's Sharḥ-i Asrār: A Philosophical Commentary on Rūmīʾs 'Mathnawī'". Mawlana Rumi Review. 7: 175–196. doi:10.1163/25898566-00701009. JSTOR 45236376.
  94. ^ Nasr, Seyyed Hossein, "Rumi and the Sufi Tradition," in Chelkowski (ed.), The Scholar and the Saint, p. 183
  95. ^ Quoted in Ibrahim Gamard, Rumi and Islam: Selections from His Stories, Poems, and Discourses — Annotated and Explained, p. 171.
  96. ^ "Rumi Network by Shahram Shiva – The World's Most Popular Website on Rumi". rumi.net.
  97. ^ "University of Tehran". ut.ac.ir. Archived from the original on 7 May 2006.
  98. ^ Curiel, Jonathan, San Francisco Chronicle Staff Writer, Islamic verses: The influence of Muslim literature in the United States has grown stronger since the 11 Sep attacks (6 February 2005), Available online (Retrieved Aug 2006)
  99. ^ "Rumi in the Land of Khusrau (Full Movie )". Indian Diplomacy. 2 June 2012. Archived from the original on 11 December 2021.
  100. ^ a b Franklin Lewis, Rumi: Past and Present, East and West, Oneworld Publications, 2000.
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Further reading

English translations

Life and work

  • RUMI, JALĀL-AL-DIN. Encyclopædia Iranica, online edition, 2014.
  • Dr Khalifa Abdul Hakim, "The metaphysics of Rumi: A critical and historical sketch", Lahore: The Institute of Islamic Culture, 1959. ISBN 978-81-7435-475-4
  • Afzal Iqbal, The Life and thought of Mohammad Jalal-ud-Din Rumi, Lahore: Bazm-i-Iqbal, 1959 (latest edition, The life and work of Jalal-ud-Din Rumi, Kuala Lumpur: The Other Press, 2014). Endorsed by the famous Rumi scholar A. J. Arberry, who penned the foreword.
  • Abdol Reza Arasteh, Rumi the Persian: Rebirth in Creativity and Love, Lahore: Sh. Muhammad Ashraf, 1963 (latest edition, Rumi the Persian, the Sufi, New York: Routledge, 2013). The author was a US-trained Iranian psychiatrist influenced by Erich Fromm and C.G. Jung.
  • Annemarie Schimmel, The Triumphal Sun: A Study of the Works of Jalaloddin Rumi, Albany: SUNY Press, 1993.
  • Fatemeh Keshavarz, Reading Mystical Lyric: The Case of Jalal al-Din Rumi, University of South Carolina Press, 1998. ISBN 978-1-57003-180-9.
  • Mawlana Rumi Review mawlanarumireview.com. 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.
  • Majid M. Naini, The Mysteries of the Universe and Rumi's Discoveries on the Majestic Path of Love, Universal Vision & Research, 2002, ISBN 978-0-9714600-0-3
  • Franklin Lewis, Rumi: Past and Present, East and West, Oneworld Publications, 2000. ISBN 978-1-85168-214-0
  • Lewis, Franklin (2000). Rumi: Past and Present, East and West. One World (UK). ISBN 978-1-85168-214-0.
  • Leslie Wines, Rumi: A Spiritual Biography, New York: Crossroads, 2001 ISBN 978-0-8245-2352-7.
  • Rumi's Thoughts, edited by Seyed G. Safavi, London: London Academy of Iranian Studies, 2003.
  • William Chittick, The Sufi Doctrine of Rumi: Illustrated Edition, Bloomington: World Wisdom, 2005.
  • Şefik Can, Fundamentals of Rumi's Thought: A Mevlevi Sufi Perspective, Sommerset (NJ): The Light Inc., 2004, ISBN 978-1-932099-79-9.
  • "Rumi's Tasawwuf and Vedanta" by R. M. Chopra in Indo Iranica, Vol. 60
  • Athanasios Sideris, "Mevlana Celaleddin Rumi", an entry on Rumi's connections to the Greek element in Asia Minor, in the Encyclopedia of the Hellenic World – Asia Minor, 2003.
  • Waley, Muhammad Isa (2017). The Stanzaic Poems (Tarjī'āt) of Rumi. Critical Edition, Translation, and Commentary, with Additional Chapters on Aspects of His Divan (School of Oriental and African Studies, London).

Persian literature

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