molana

Rumi  (Molana)

Jalāl ad-Dīn Muhammad Balkhī (Persian: جلال‌الدین محمد بلخى‎), also known as Jalāl ad-Dīn Muhammad Rūmī (جلال‌الدین محمد رومی), and more popularly in the English-speaking world simply as Rumi (30 September 1207 – 17 December 1273), was a 13th-centuryPersian Muslim poet, jurist, theologian, and Sufi mystic. Iranians, Turks, Afghans, Tajiks, and other Central Asian Muslims as well as the Muslims of the Indian subcontinent have greatly appreciated his spiritual legacy in the past seven centuries. Rumi's importance is considered to transcend national and ethnic borders. His poems have been widely translated into many of the world's languages and transposed into various formats. In 2007, he was described as the "most popular poet in America."

Rumi's works are written in the New Persian language and his Mathnawi remains one of the purest literary glories of Persia,[10] and one of the crowning glories of the Persian language. A Persian literary renaissance (in the 8th/9th century), alongside the development of Sufism, started in regions of Sistan, Khorāsān and Transoxiana and by the 10th/11th century, it reinforced the Persian languageas the preferred literary and cultural language in the Persian Islamic world. His original works are widely read today in their original language across the Persian-speaking world (Iran, Tajikistan, Afghanistan and parts of Persian speaking Central Asia). Translations of his works are very popular in other countries. His poetry has influenced Persian literature as well as Urdu, Punjabi, Turkish and some other Iranic, Turkic and Indic languages written in Perso-Arabic script e.g. Pashto, Ottoman Turkish, Chagatai language and Sindhi.

Name

Jalāl ad-Dīn Muḥammad Balkhī (Persian: جلال‌الدین محمد بلخى‎ Persian pronunciation: [dʒælɒːlæddiːn mohæmmæde bælxiː]) is also known as Jalāl ad-Dīn Muḥammad Rūmī (جلال‌الدین محمد رومی Persian pronunciation: [dʒælɒːlæddiːn mohæmmæde ɾuːmiː]). He is widely known by the sobriquet Mawlānā/Molānā[3][6] (Persian: مولانا‎ Persian pronunciation: [moulɒːnɒː]) in Iran and Afghanistan, and popularly known as Mevlānā in Turkey. According to the authoritative Rumi biographer, Professor Lewis Franklin of Chicago University: "The 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 Muslims rulers, it was still known to Arabs, Persians and Turks as the geographical area of Rumi. As such, there are a number of historical personages born in or associated with Anatolia known as Rumi, literally “from Rome”. In Muslim countries, therefore, Jalal al-Din is not generally known as "Rumi" The term مولوی Mawlavi (Persian) and Mevlevi (Turkish) which means "having to do with the master" is also used for him.

Life

Rumi was born to native Persian speaking parents, likely in the village of Wakhsh, a small town located at the river Wakhsh in Persia (in what is now Tajikistan). Wakhsh belonged to the larger province of Balkh (parts of now modern Afghanistan and Tajikistan), and in the year Rumi was born, his father was an appointed scholar there.

Greater Balkh was at that time a major center of a Perso-Islamic culture and Khorasani Sufism had developed there for several centuries. Indeed, the most important influences upon Rumi, besides his father, are said to be the Persian poets Attar and Sanai. Rumi in one poem express his appreciation: "Attar was the spirit, Sanai his eyes twain, And in time thereafter, Came we in their train" and mentions in another poem: "Attar has traversed the seven cities of Love, We are still at the turn of one street". His father was also connected to the spiritual lineage of Najm al-Din Kubra.

He lived most of his life under the Persianate Seljuq Sultanate of Rum, where he produced his works  and died in 1273 AD. He was buried in Konya and his shrine became a place of pilgrimage. Following his death, his followers and his son Sultan Walad founded the Mevlevi Order, also known as the Order of the Whirling Dervishes, famous for its Sufi dance known as the Sama ceremony. He was laid to rest beside his father, and over his remains a splendid 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 hagiographical account of his biography needs to be treated with care as it contains both legends and facts about Rumi. For example, Professor Franklin Lewis, Chicago University, in the most complete biography on Rumi has a separate section for the hagiographical biography on Rumi and actual biography about him.

Rumi's father was Bahā ud-Dīn Walad, a theologian, jurist and a mystic from Wakhsh, who was also known by the followers of Rumi as Sultan al-Ulama or "Sultan of the Scholars". The popular hagiographer assertions that have claimed the family's descent from the Caliph Abu Bakr does not hold on closer examination and is rejected by modern scholars. 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.

We do not learn the name of Baha al-Din's mother in the sources, but only that he referred to her as "Māmi" (Colloquial Persian for Māma) and that she was a simple woman and that she lives in 13th century. The mother of Rumi was Mu'mina Khātūn. The profession of the family for several generations was that of Islamic preachers of the liberal Hanafi rite and this family tradition was continued by Rumi (see his Fihi Ma Fih and Seven Sermons) and Sultan Walad (see Ma'rif Waladi for examples of his everyday sermons and lectures).

When the Mongols invaded Central Asia sometime between 1215 and 1220, Baha ud-Din Walad, with his whole family and a group of disciples, set out westwards. 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."[this quote needs a citation] He gave the boy his Asrārnāma, a book about the entanglement of the soul in the material world. This meeting had a deep impact on the eighteen-year-old Rumi and later on became the inspiration for his works.

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

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

Baha' ud-Din became the head of a madrassa (religious school) and when he died, Rumi, aged twenty-five, inherited his position 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 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 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 traveled to Damascus and is said to have spent four years there.

It was his meeting with the dervish Shams-e Tabrizi on 15 November 1244 that completely changed his life. From an accomplished teacher and jurist, Rumi was transformed into an ascetic.

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.

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

Why should I seek? I am the same as

He. His essence speaks through me.

I have been looking for myself!

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 favorite student, Hussam-e Chalabi, assumed the role of Rumi's companion. One day, the two of them were wandering through the Meram vineyards outside Konya when Hussam described to Rumi an idea he had had: "If you were to write a book like the Ilāhīnāma of Sanai or the Mantiq ut-Tayr of 'Attar, it would become the companion of many troubadours. They would fill their hearts from your work and compose music to accompany it." Rumi smiled and took out a piece of paper on which were written the opening eighteen lines of his Masnavi, beginning with:

Listen to the reed and the tale it tells,

How it sings of separation...

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.

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

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

but find it in the hearts of men.

The 13th century Mawlana 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. His doctrine advocates unlimited tolerance, positive reasoning, goodness, charity and awareness through love. To him and to his disciples all religions are more or less truth. Looking with the same eye on Muslim, Jew and Christian alike, his peaceful and tolerant teaching has appealed to people of all sects and creeds.

Major works

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

Poetic works

Maṭnawīye Ma'nawī

Mevlana Museum, Konya, Turkey

Rumi's major work is the Maṭnawīye Ma'nawī (Spiritual Couplets; مثنوی معنوی), a six-volume poem regarded by some Sufis as the Persian-language Qur'an. It is considered by many to be one of the greatest works of mystical poetry. It contains approximately 27000 lines of Persian poetry.

Further information: Masnavi

Rumi's other major work is the Dīwān-e Kabīr (Great Work) or Diwan-e Shams-e Tabrizi|Dīwān-e Shams-e Tabrīzī (The Works of Shams of Tabriz; دیوان شمس تبریزی named in honor of Rumi's master Shams. Besides approximately 35000 Persian couplets and 2000 Persian quatrains, the Divan contains 90 Ghazals and 19 quatrains in Arabic, a couple of dozen or so couplets in Turkish (mainly macaronic poems of mixed Persian and Turkish) and 14 couplets in Greek (all of them in three macaronic poems of Greek-Persian).

Further information: Diwan-e Shams-e Tabrizi

Prose works

Fihi Ma Fihi (In It What's in It, Persian: فیه ما فیه) provides a record of seventy-one talks and lectures given by Rumi on various occasions to his disciples. It was compiled from the notes of his various disciples, so Rumi did not author the work directly. 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 are colloqual and are meant for middle-class men and women, and lack the sophisticated wordplay.

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. 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 the typical of the genre of lectures given by Sufis and spiritual teachers.

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. Unlike the Persian style of the previous two mentioned work (which are lectures and sermons), the letters is consciously sophisticated and epistolar, which is in conformity with the expectations of correspondence directed to nobles, statement and kings.