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Rumi

Jalāl ad-Dīn Muḥammad Balkhī (Persian: جلال الدین محمد بلخى), also known as Jalāl ad-Dīn Muḥammad Rūmī (Persian: جلال‌الدین محمد رومی), and popularly known as Mowlānā (Persian: مولانا) but known to the English-speaking world simply as Rumi[1] (30 September 1207 – 17 December 1273), was a 13th-century Persian[2][3][4][5] poet, jurist, theologian, and sufi mystic.[6] 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.[7]

Rumi was born in the city of Balkh (now in Afghanistan), the hometown of his father's family. Some scholars, however, argue that he may have been born in Wakhsh,[8] a small town located at the river Wakhsh in what is now Tajikistan. Wakhsh belonged to the larger province of Balkh, and in the year Rumi was born, his father was an appointed scholar there.[8] Both these cities were at the time included in the Greater Persian cultural sphere of Khorasan, the easternmost province of historical Persia,[9] and were part of the Khwarezmian Empire.

His birthplace[9] and native language[10] both indicate a Persian heritage. 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)[11] or fear of the impending Mongol cataclysm,[12] his father decided to migrate westwards. Rumi's family traveled west, first performing the Hajj and eventually settling in the Anatolian city Konya (capital of the Seljuk Sultanate of Rum, now located in 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.[13]

He lived most of his life under the Sultanate of Rum, where he produced his works[14] and died in 1273 CE. He was buried in Konya and his shrine became a place of pilgrimage.[15] Following his death, his followers and his son Sultan Walad founded the Mawlawīyah Sufi Order, also known as the Order of the Whirling Dervishes, famous for its Sufi dance known as the samāʿ ceremony.

Rumi's works are written in the new Persian language. A Persian literary renaissance (in the 8th/9th century) started in regions of Sistan, Khorāsān and Transoxiana[16] 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 and other Pakistani languages written in 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.[17]

Life

Rumi was born in Balkhin present day Afghanistan. A hagiographical account of him is described in Shams ud-Din Ahmad Aflāki's Manāqib ul-Ārifīn (written between 1318 and 1353). Rumi's father was Bahā ud-Dīn Walad, a theologian, jurist and a mystic from Balkh or Vakhsh, who was also known by the followers of Rumi as Sultan al-Ulama or "Sultan of the Scholars". The popular hagiographer assertations that have claimed the family's descent from the Caliph Abu Bakr does not hold on closer examination and is rejected by modern scholars[18][19][20]. The claim of maternal descent from the Khwarazmshah for Rumi or his father is also seen as a non-historical hagiographical tradion designed to connect the family with royalty, but this claim is rejected for chronological and historical reasons[18][19][20]. The the most complete geneology offered for the family streches back to six or seven generations to famous Hanafi Jurists[18][19][20]. 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)[21] (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).

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

From Nishapur, Walad and his entourage set out for Baghdad, meeting many of the scholars and Sufis of the city.[22] From there they went to Baghdad, and Hejaz and performed the pilgrimage at Mecca. The migrating caravan then passed through Damascus, Malatya, Erzincan, Sivas, Kayseri and Nigde. They finally settled in Karaman for seven years; Rumi's mother and brother both died there. In 1225, Rumi married Gowhar Khatun in Karaman. They had two sons: Sultan Walad and Ala-eddin Chalabi. When his wife died, Rumi married again and had a son, Amir Alim Chalabi, and a daughter, Malakeh Khatun.

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

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

During this period, Rumi also 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.[4]

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

Why should I seek? I am the same as
He. His essence speaks through me.
I have been looking for myself![23]

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

Listen to the reed and the tale it tells,
How it sings of separation...[24]

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.[25]

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.[26]

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 – union with his beloved (the primal root) from which/whom he has been cut off and become aloof – and his longing and desire to restore it.[citation needed]

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

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

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

Lover's nationality is separate from all other religions,
The lover's religion and nationality is the Beloved (God).

The lover’s cause is separate from all other causes
Love is the astrolabe of God's mysteries.[27]

Major works

Poetic works

Rumi's major work is the Maṭnawīye Ma'nawī (Spiritual Couplets; مثنوی معنوی), a six-volume poem regarded by some Sufis[28] as the Persian-language Qur'an. It is considered by many to be one of the greatest works of mystical poetry[29]. It contains approximately 27000 lines of Persian poetry[30].
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[31], the Divan contains 90 Ghazals and 19 quatrains in Arabic[32], a couple of dozen or so couplets in Turkish (mainly macaronic poems of mixed Persian and Turkish)[33][34] and 14 couplets in Greek(all of them in three macaronic poems of Greek-Persian)[35][36].

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.[37] An English translation from the Persian was first published by A.J. Arberry as Discourses of Rumi(New York: Samuel Weiser, 1972), and a translation of the second book by Wheeler Thackston, Sign of the Unseen(Putney, VT: Threshold Books, 1994).
Majāles-e Sab'a (Seven Sessions, Persian: مجالس سبعه) contains seven Persian sermons (as the name implies) or lectures given in seven different assemblies. The sermons themselves give a commentary on the deeper meaning of Qur'an and Hadeeth. The sermons also include quotations from poems of Sana'i, 'Attar, and other poets, including Rumi himself. As Aflakī relates, after Shams-e Tabrīzī, Rumi gave sermons at the request of notables, especially Salāh al-Dīn Zarkūb.[38]
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.

Legacy

Rumi's importance transcends national and ethnic borders.[49] Readers of the Persian language in Iran, Afghanistan, Tajikistan and Uzbekistan see him as one of their most significant classical poets and an influence on many poets through history.[50]

Rumi's poetry forms the basis of much classical Iranian and Afghan music.[51] 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 performers such as Shahram Shiva who has been presenting bilingual Persian/English Rumi events in the US since 1993. To many modern Westerners, his teachings are one of the best introductions to the philosophy and practice of Sufism. Pakistan's National Poet, Muhammad Iqbal, was also inspired by Rumi's works and considered him to be his spiritual leader, addressing him as "Pir Rumi" in his poems (the honorific Pir literally means "old man", but in the sufi/mystic context it means founder, master, or guide).[52]

Rumi's work has been translated into many of the world's languages, including Russian, German, Urdu, Turkish, Arabic, French, Italian, and Spanish, and is being presented in a growing number of formats, including concerts, workshops, readings, dance performances, and other artistic creations [53]. The English interpretations of Rumi's poetry by Coleman Barks have sold more than half a million copies worldwide,[54] and Rumi is one of the most widely read poets in the United States.[55]

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

References

^ 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"
^ 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”)”.
^ C.E. Bosworth/B.G. Fragner, "Tādjīk", in Encyclopaedia of Islam, Online Edition: "... In Islamic usage, eventually came to designate the Persians, as opposed to Turks [...] the oldest citation for it which Schaeder could find was in verses of Djalāl al-Dīn Rūmī ..."
^ 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"
^ Julia Scott Meisami, Forward to Franklin Lewis, Rumi Past and Present, East and West, Oneworld Publications, 2008 (revised edition)
^ "Islamica Magazine: Mawlana Rumi and Islamic Spirituality". Retrieved 2007-11-10.
^ Schwartz, Stephen (May 14, 2007) "The Balkin Front." Weekly Standard.
^ a b Annemarie Schimmel, "I Am Wind, You Are Fire," p. 11. She refers to a 1989 article by the German scholar, Fritz Meier:
Tajiks and Persian admirers still prefer to call Jalaluddin 'Balkhi' because his family lived in Balkh before migrating westward. However, their home was not in the actual city of Balkh, since the mid-eighth century a center of Muslim culture in (Greater) Khorasan (Iran and Afghanistan). Rather, as the Swiss scholar Fritz Meier has shown, it was in the small town of Wakhsh north of the Oxus that Baha'uddin Walad, Jalaluddin's father, lived and worked as a jurist and preacher with mystical inclinations. Franklin Lewis, Rumi Past and Present, East and West: The Life, Teachings, and Poetry of Jalâl al-Din Rumi, 2000, pp. 47–49.
Professor Lewis has devoted two pages of his book to the topic of Wakhsh, which he states has been identified with the medieval town of Lêwkand (or Lâvakand) or Sangtude, which is about 65 kilometers southeast of Dushanbe, the capital of present-day Tajikistan. He says it is on the east bank of the Vakhshâb river, a major tributary that joins the Amu Daryâ river (also called Jayhun, and named the Oxus by the Greeks). He further states: "Bahâ al-Din may have been born in Balkh, but at least between June 1204 and 1210 (Shavvâl 600 and 607), during which time Rumi was born, Bahâ al-Din resided in a house in Vaksh (Bah 2:143 [= Bahâ' uddîn Walad's] book, "Ma`ârif."). Vakhsh, rather than Balkh, was the permanent base of Bahâ al-Din and his family until Rumi was around five years old (mei 16-35) [= from a book in German by the scholar Fritz Meier--note inserted here]. At that time, in about the year 1212 (A.H. 608–609), the Valads moved to Samarqand (Fih 333; Mei 29–30, 36) [= reference to Rumi's "Discourses" and to Fritz Meier's book--note inserted here], leaving behind Baâ al-Din's mother, who must have been at least seventy-five years old."
^ a b Franklin Lewis, Rumi Past and Present, East and West, Oneworld Publications, 2000.
How is it that a Persian boy born almost eight hundred years ago in Khorasan, the northeastern province of greater Iran, in a region that we identify today as Central Asia, but was considered in those days as part of the greater Persian cultural sphere, wound up in Central Anatolia on the receding edge of the Byzantine cultural sphere, in which is now Turkey, some 1500 miles to the west? (p. 9)
^ 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"
^ Franklin Lewis, Rumi Past and Present, East and West, Oneworld Publications, 2000. Chap1
^ Encyclopedia Iranica, "Baha Al-Din Mohammad Walad" [1], H. Algar.
^ 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 every days 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."
^ Barks, Coleman, Rumi: The Book of Love: Poems of Ecstasy and Longing, HarperCollins, 2005, p. xxv, ISBN 0-06-075050-2
^ Note: Rumi's shrine is now known as the Mevlana Museum in Turkey
^ 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.)
^ Charles Haviland (2007-09-30). "The roar of Rumi - 800 years on". BBC News. Retrieved 2007-09-30.
^ a b c Franklin Lewis, Rumi Past and Present, East and West, Oneworld Publications, 2008 (revised edition). pp 90-92:"Baha al-Din’s disciples also traced his family lineage to the first caliph, Abu Bakr (Sep 9; Af 7; JNO 457; Dow 213). This probably stems from willful confusion over his paternal great grandmother, who was the daughter of Abu Bakr of Sarakhs, a noted jurist (d. 1090). The most complete genealogy offered for family 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)."
^ a b c H. Algar, “BAHĀʾ-AL-DĪN MOḤAMMAD WALAD “ , Encyclopedia Iranica. There is no reference to such descent in the works of Bahāʾ-e Walad and Mawlānā Jalāl-al-Dīn or in the inscriptions on their sarcophagi. The attribution may have arisen from confusion between the caliph and another Abū Bakr, Šams-al-Aʾemma Abū Bakr Saraḵsī (d. 483/1090), the well-known Hanafite jurist, whose daughter, Ferdows Ḵātūn, was the mother of Aḥmad Ḵaṭīb, Bahāʾ-e Walad’s grandfather (see Forūzānfar, Resāla, p. 6). . Tradition also links Bahāʾ-e Walad’s lineage to the Ḵᵛārazmšāh dynasty. His mother is said to have been the daughter of ʿAlāʾ-al-Dīn Moḥammad Ḵᵛārazmšāh (d. 596/1200), but this appears to be excluded for chronological reasons (Forūzānfar, Resāla, p. 7) [2]
^ a b c (Ritter, H.; Bausani, A. "ḎJ̲alāl 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 Ḵh̲wārizms̲h̲āh ʿAlāʾ al-Dīn Muḥammad (Aflākī, i, 8-9) do not hold on closer examination (B. Furūzānfarr, Mawlānā Ḏj̲alāl Dīn , Tehrān 1315, 7; ʿAlīnaḳī S̲h̲arīʿatmadārī, Naḳd-i matn-i mat̲h̲nawī , in Yag̲h̲mā , xii (1338), 164; Aḥmad Aflākī, Ariflerin menkibeleri, trans. Tahsin Yazıcı, Ankara 1953, i, Önsöz, 44).")
^ 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)
^ 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
^ The Essential Rumi. Translations by Coleman Barks, p. xx.
^ Helminski, Camille. "Introduction to Rumi: Daylight". Retrieved 2007-05-06.
^ Nasr, Seyyed Hossein (1987). Islamic Art and Spirituality. SUNY Press. pp. 120. ISBN 0887061745.
^ Mevlana Jalal al-din Rumi
^ Naini, Majid. The Mysteries of the Universe and Rumi's Discoveries on the Majestic Path of Love.
^ Abdul Rahman Jami notes:

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

مثنوی معنوی مولوی — هست قرآن در زبان پهلوی

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

(Khawaja Abdul Hamid Irfani, "The Sayings of Rumi and Iqbal", Bazm-e-Rumi, 1976.)
^ 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"
^ 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!"
^ 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”
^ 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.”
^ 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)
^ 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”"
^ Dedes, D. 1993. Ποίηματα του Μαυλανά Ρουμή [Poems by Mevlana Rumi]. Ta Istorika 10.18-19: 3-22. see also [3]
^ 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.".
^ Franklin Lewis, Rumi: Past and Present, East and West – The Life, Teachings, and Poetry of Jalal al-Din Rumi, Oneworld Publications, 2000, Chapter 7.
^ Franklin Lewis, Rumi: Past and Present, East and West – The Life, Teachings, and Poetry of Jalal al-Din Rumi, Oneworld Publications, 2000.
^ M.M. Sharif, A History of Muslim Philosophy, Vol II, p. 827.
^ M.M. Sharif, A History of Muslim Philosophy, Vol II, p. 828.
^ The triumphal sun By Annemarie Schimmel. Pg 328
^ 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.
^ a b c Khalifah Abdul Hakim, "Jalal al-Din Rumi" in M.M. Sharif, ed., A History of Muslim Philosophy, Vol II.
^ Lewis 2000, p. 407-408
^ Lewis 2000, p. 408
^ Quatrain No. 1173, translated by Ibrahim Gamard and Ravan Farhadi in "The Quatrains of Rumi", an unpublished manuscript
^ Seyyed Hossein Nasr, "Rumi and the Sufi Tradition," in Chelkowski (ed.), The Scholar and the Saint, p. 183
^ Quoted in Ibrahim Gamard, Rumi and Islam: Selections from His Stories, Poems, and Discourses — Annotated and Explained, p. 171.
^ Rumi Yoga
^ Life of Rumi
^ fUSION Anomaly. Whirling Dervish
^ Said, Farida. "REVIEWS: The Rumi craze". Retrieved 2007-05-19.
^ From Rumi Network
^ 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
^ 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), Available online (Retrieved Aug 2006)
^ Franklin Lewis, Rumi Past and Present, East and West, Oneworld Publications, 2000.
^ Franklin Lewis, Rumi Past and Present, East and West, Oneworld Publications, 2000.
^ See for example 4th grade Iranian school book where the story of the Parrot and Merchant from the Mathnawi is thought to students

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