Rumi

Poet

Date of Birth	:	30 Sep, 1207
Date of Death	:	17 Dec, 1273
Place of Birth	:	Balkh, Afghanistan
Profession	:	Poet
Nationality	:	Afghanistan

Jalal ad-Din Muhammad Rumi (রুমি) Balkh [now in Afghanistan]—died December 17, 1273, Konya [now in Turkey]) the greatest Sufi mystic and poet in the Persian language, famous for his lyrics and for his didactic epic Mas̄navī-yi Maʿnavī (“Spiritual Couplets”), which widely influenced mystical thought and literature throughout the Muslim world. After his death, his disciples were organized as the Mawlawiyyah order.

Rūmī’s use of Persian and Arabic in his poetry, in addition to some Turkish and less Greek, has resulted in his being claimed variously for Turkish literature and Persian literature, a reflection of the strength of his influence in Iran and Turkey. The influence of his writings in the Indian subcontinent is also substantial. By the end of the 20th century, his popularity had become a global phenomenon, with his poetry achieving a wide circulation in western Europe and the United States.

Name

Rumi was born in the city of Balkh in modern-day Afghanistan. It has been suggested that his birthplace was Vakhsu (also given as Wakhsh) in Tajikstan but Balkh is more probable as it is known that a large Persian-speaking community flourished there in the early 13th century CE and, more significantly, one version of his name signifies his place of origin – Balkhi – “from Balkh”.

Early life and travels

Jalāl al-Dīn’s father, Bahāʾ al-Dīn Walad, was a noted mystical theologian, author, and teacher. Because of either a dispute with the ruler or the threat of the approaching Mongols, Bahāʾ al-Dīn and his family left their native town of Balkh about 1218. According to a legend, in Nīshāpūr, Iran, the family met Farīd al-Dīn ʿAṭṭār, a Persian mystical poet, who blessed young Jalāl al-Dīn. After a pilgrimage to Mecca and journeys through the Middle East, Bahāʾ al-Dīn and his family reached Anatolia (Rūm, hence the surname Rūmī), a region that enjoyed peace and prosperity under the rule of the Turkish Seljuq dynasty. After a short stay at Laranda (Karaman), where Jalāl al-Dīn’s mother died and his first son was born, they were called to the capital, Konya, in 1228. Here, Bahāʾ al-Dīn Walad taught at one of the numerous madrasahs (religious schools); after his death in 1231 he was succeeded in this capacity by his son.

A year later, Burhān al-Dīn Muḥaqqiq, one of Bahāʾ al-Dīn’s former disciples, arrived in Konya and acquainted Jalāl al-Dīn more deeply with some mystical theories that had developed in Iran. Burhān al-Dīn, who contributed considerably to Jalāl al-Dīn’s spiritual formation, left Konya about 1240. Jalāl al-Dīn is said to have undertaken one or two journeys to Syria (unless his contacts with Syrian Sufi circles were already established before his family reached Anatolia); there he may have met Ibn al-ʿArabī, the leading Islamic theosophist whose interpreter and stepson, Ṣadr al-Dīn al-Qunawī, was Jalāl al-Dīn’s colleague and friend in Konya.

Shams-i-Tabrizi
Shams-i-Tabrizi was a Sufi mystic who worked as a basket weaver, traveling from town to town, engaging with others but – according to legend – finding no one he could fully connect with as a friend and equal. He began to focus his travels on finding someone who, as he said, “could endure my company” and, one day, a disembodied voice answered his prayers asking, “What will you give in return?” to which Shams answered, “My head!” and the voice then replied, “The one you seek is Jelaluddin of Konya” Shams then traveled to Konya where he met Rumi.

There are a number of different accounts of this meeting but the one most often repeated is the story of the meeting in the street and Shams' question to Rumi. In this version, Rumi was riding his donkey through the marketplace when Shams seized the bridle and asked who was greater, the Prophet Muhammad or the mystic Bayazid Bestami. Rumi instantly answered that Muhammad was greater. Shams responded, "If so, why is it that Muhammad said to God 'I did not know you as I should' while Bestami said, 'Glory be to Me' in asserting that he knew God so completely that God lived and shone from within him." Rumi replied that Muhammad was still greater because he was always longing for a deeper relationship with God and acknowledged that, no matter how long he lived, he would never know God completely while Bestami embraced his mystical experience with the Divine as a final truth and went no further. After saying this, Rumi lost consciousness, falling from his donkey. Shams realized this was the man he was supposed to find and, when Rumi awoke, the two embraced and became inseparable friends

Their relationship was so close that it strained Rumi's established rapport with his students, family, and associates and so, after some time, Shams left Konya for Damascus (or, according to other reports, Khoy in Azerbaijan). Rumi had him return, however, and the two resumed their former relationship which took the form of mentor-mentee on one level, with Shams as the teacher, but primarily as intellectual equals and friends.

Rumi the Poet

Rumi's grief at the loss of his friend found expression in the poetic form of the ghazal which laments loss at the same time as it celebrates the experience being mourned. One would not be feeling such depth of loss, so a ghazal would say, if the experience had not been so beautiful; one should, therefore, be grateful for that experience even as one mourns. Rumi's early poetry was published as the Divan of Shams Tabrizi (a divan meaning a collection of an artist's short works) which Rumi believed to have been composed by Shams' spirit dwelling with his own.

Rumi's Works

Rumi's best-known works are the Masnavi, the Divan of Shams Tabrizi, and the prose works of the Discourses, Letters, and Seven Sermons. The Masnavi's title refers to the form of the work. A masnavi (known as mathnawi in Arabic) is a Persian form of poetry comprised of rhyming couplets of indefinite length. Rumi's Masnavi is a six-volume poetic work, considered not only his masterpiece but a masterpiece of world literature, exploring people's relationship to God as well as to themselves, each other, and the natural world. Scholar Jawid Mojaddedi writes:

Although there is no doubt that Rumi drew on Shams' spirit for inspiration, he was well-educated in Arabic and Persian literature and folklore and especially inspired by earlier Persian poets such as Sanai (l. 1080 - c. 1131 CE) and Attar of Nishabur. Sanai, who resigned his position as court poet to pursue the Sufi path, wrote the masterpiece The Walled Garden of Truth in which he explores the concept of the unity of existence, claiming that “error begins with duality”. As soon as one distances one's self from others – or God – one establishes an “us vs. them” dichotomy which leaves one isolated and frustrated. One must embrace the totality of existence, recognizing no distance between one's self, others, and God, in order to understand the nature of existence and forge a personal relationship with the Divine. Artificial divisions of religious dogma only serve to isolate while acceptance of others' religious beliefs and practices enlarges one's own experience of God in whom there are no divisions, only acceptance and unconditional love.

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.

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."