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EspañolJALAL AD-DIN MUHAMMAD RUMI
(Redirected from Rumi)
'Mawlānā Jalāl-ad-Dīn Muhammad Rūmī'[2] (, Turkish: ''Mevlânâ Celâleddin Mehmed Rumi'', ), also known as 'Mawlānā Jalāl-ad-Dīn Muhammad Balkhī' (), but known to the English-speaking world simply as 'Rumi', (September 30, 1207–December 17, 1273), was a 13th century Persian (''Tājīk'')[3][4] Muslim poet, jurist, and theologian. His name literally means ''"Majesty of Religion"'', ''Jalal'' means ''"majesty"'' and ''Din'' means ''"religion"''.[5] 'Rumi' is a descriptive name meaning "the Roman" since he died in Anatolia which was part of the Byzantine Empire two centuries before. [6]
Rumi was born in Balkh (in present-day Afghanistan), then a city of Greater Khorasan in Persia and died in Konya (in present-day Turkey). His birthplace and native language/local dialogue indicates a Persian (''Tājīk'') heritage.[7] His poetry is in Persian and his works are widely read in Iran, Afghanistan, Tajikistan, Uzbekistan and in translation especially in Turkey, Azerbaijan, the US, and South Asia. He lived most of his life in, and produced his works under, the Seljuk Empire.[8]
Rumi's importance is considered to transcend national and ethnic borders. Throughout the centuries he has had a significant influence on Persian as well as Urdu and Turkish literatures. His poems have been widely translated into many of the world's languages in various formats.
After Rumi's death, his followers founded the Mevlevi Order, better known as the "Whirling Dervishes," who believe in performing their worship in the form of dance and music ceremony called the sema.
Rumi's life is described in Shams ud-Din Ahmad Aflāki's ''"Manākib ul-Ārifīn"'' (written between 1318 and 1353). He is described as a descendant of the caliph Abu Bakr, and of the Khwārizm-Shāh Sultān Alā ud-Dīn bin Takash (1199–1220), whose only daughter, Mālika-ye Jahān, had allegedly been married to Rumi's grandfather. However, both claims are rejected by modern scholars.
When the Mongols invaded Central Asia sometime between 1215 and 1220, his father (Baha' ud-Din Walad, a theologian, jurist and a mystic of uncertain lineage) set out westwards with his whole family and a group of disciples. On the road to Anatolia, Rumi encountered one of the most famous mystic Persian poets, Attar, in the city of Nishapur, located in what is now the Iranian 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 ''Asrarnama'', a book about the entanglement of the soul in the material world. This meeting had a deep impact on the eighteen-year-old Rumi's thoughts, which 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.[9] From there they went to the Hejaz and performed the pilgrimage at Mecca. It was after this journey that most likely as a result of the invitation of 'Alā' ud-Dīn Key-Qobād, ruler of Anatolia, Baha' ud-Din came to Asia Minor and finally settled in Konya in Anatolia within the westernmost territories of Seljuk Empire.
Baha' ud-Din became the head of a madrassa (religious school) and when he died Rumi succeeded him at the age of twenty-five. One of Baha' ud-Din's students, Sayyed Burhan ud-Din-e Muhaqqiq, 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 1240-1. 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 in the late fall of 1244 that changed his life completely. Shams had traveled throughout the Middle East searching and praying for someone who could "endure my company". A voice came, "What will you give in return?" "My head!" "The one you seek is Jalal ud-Din of Konya." On the night of December 5, 1248, as Rumi and Shams were talking, Shams was called to the back door. He went out, never to be seen again. It is believed that he 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 and his bereavement for 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!''[10]
For more than ten years after meeting Shams, Mawlana had been spontaneously composing ghazals, and these had been collected in the ''Divan-i Kabir''. Rumi found another companion in Salaḥ ud-Din-e Zarkub, the goldsmith. After Salaḥ ud-Din's death, Rumi's scribe and favorite student Hussam-e Chelebi assumed the role. One day, the two of them were wandering through the Meram vineyards outside of Konya when Hussam described an idea he had to Rumi: "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...''[11]
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. ''[12]
He died on December 17, 1273 in Konya; Rumi was laid to rest beside his father, and a splendid shrine, the ''Yeşil Türbe'' "Green Tomb"(original name:''قبه لخزراء''), was erected over his tomb. His epitaph reads:
: ''"When we are dead, seek not our tomb in the earth, but find it in the hearts of men."[13]''
The general theme of his thoughts, like that of the other mystic and Sufi poets of the Persian literature, is essentially about the concept of Tawhīd (unity) and union with his beloved (the primal root) from which/whom he has been cut and fallen aloof, and his longing and desire for reunity.
The "Masnavi" weaves fables, scenes from everyday life, Qur’anic revelations and exegesis, and metaphysics, into a vast and intricate tapestry. Rumi is considered an example of "''insan-e kamil''" — the perfected or completed human being. In the East, it is said 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 dancing 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. He founded the order of the Mevlevi, the "whirling" dervishes, and created the "Sema", their "turning", sacred dance. In the Mevlevi tradition, Sema represents a mystical journey of spiritual ascent through mind and love to "Perfect." In this journey the seeker symbolically turns towards the truth, grows through love, abandons the ego, finds the truth, and arrives at the "Perfect"; then returns from this spiritual journey with greater maturity, so as to love and to be of service to the whole of creation without discrimination against beliefs, races, classes and nations.
According to Shahram Shiva, one reason for Rumi's popularity is that "Rumi is able to verbalize the highly personal and often confusing world of personal/spiritual growth and mysticism in a very forward 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 the highest state of a human being — a fully evolved human. A complete human is not bound by cultural limitations; he 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 [1], 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.
In other verses in Masnavi, Rumi describes in detail the universal message of love:
:''Love’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.''[14]
Rumi's poetry is often divided into various categories: the quatrains (''rubaiyat'') and odes (''ghazals'') of the Divan, the six books of the Masnavi, the discourses, the letters, and the almost unknown ''Six Sermons''. Rumi's major work is '''Masnavi-ye Manavi''' (Spiritual Couplets), a six-volume poem regarded by many Sufis as second in importance only to the Qur'an. In fact, the Masnavi is often called the "''Qur'an-e Parsi''" (The Persian Qur'an). It is considered by many to be one of the greatest works of mystical poetry. Rumi's other major work is the '''Diwan-e Shams-e Tabriz-i''' (The Works of Shams of Tabriz - named in honor of Rumi's great friend and inspiration, the darvish Shams), comprising some 40,000 verses. Several reasons have been offered for Rumi's decision to name his masterpiece after Shams. Some argue that since Rumi would not have been a poet without Shams, it is apt that the collection be named after him. Others have suggested that at the end, Rumi became Shams, hence the collection is truly of Shams speaking through Rumi.[15] Both works are among the most significant in all of Persian literature. Shams is believed to have been murdered by disciples of Rumi who were jealous of his relationship with Shams (also spelled Shems).
'''Fihi Ma Fih''' (''In It What's in It'') is composed of Rumi's speeches on different subjects. Rumi himself did not prepare or write these discourses. They were recorded by his son ''Sultan Valad'' or some other disciple of Rumi and put together as a book. The title may mean, "What's in the Masnavi is in this too." Some of the discourses are addressed to ''Muin al-Din Parvane''. Some portions of it are commentary on Masnavi.
'''Majalis-i Sab'a''' (seven sessions) contains seven sermons (as the name implies) given in seven different assemblies. As ''Aflaki'' relates, after ''Sham-i Tabrizi'', Rumi gave sermons at the request of notables, especially ''Salah al-Din Zarqubi''.
Rumi's importance transcends national and ethnic borders.[16] Speakers of the Persian languages in Iran, Afghanistan, Tajikistan and Pakistan see him as one of their most significant classical poets and an influence on many poets through history.[17] He has also had a great influence on Turkish literature throughout the centuries.[18] His poetry forms the basis of much classical Iranian and Afghanistani music.[19] Contemporary classical interpretations of his poetry are made by Muhammad Reza Shajarian (Iran), Shahram Nazeri (Iran), Davood Azad (Iran) and Ustad Mohammad Hashem Cheshti (Afghanistan). 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 (November 9, 1877-April 21, 1938) was also inspired by Rumi's works and considered him to be his spiritual leader and addressed 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'').[20]
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 appearing in a growing number of formats including concerts, workshops, readings, dance performances and other artistic creations. The English interpretations of Rumi's poetry by Coleman Barks have sold more than a half million copies worldwide.[21] Recordings of Rumi poems have made it to Billboard's Top 20 list. A collection of Deepak Chopra's editing the translations by Fereydoun Kia of Rumi's love poems, has been sung by Hollywood personalities such as Madonna, Goldie Hawn, Philip Glass and Demi Moore; also Shahram Shiva's CD, ''Rumi: Lovedrunk'' has been very popular on the Internet's music communities such as MySpace.com. The 13th-century poet of the Seljuk Empire is one of the most widely read poets in the United States[22]
The Mevlevi Sufi order was founded in 1273 by Rumi's followers after his death.[23] His first successor in the rectorship of the order was Husam Chelebi himself, after whose death in 1284 Rumi's younger and only surviving son, Sultan Walad, favorably known as author of the mystical Masnavi Rabābnāma, or the Book of the Guitar (died 1312), was installed as grand master of the order.[24] The leadership of the order has been kept in Rumi's family in Konya uninterruptedly since then.[25] The Mevlevi, or "The Whirling Dervishes", believe in performing their dhikr in the form of sema. During the time of Rumi (as attested in the "Manakib ul Arifin" of Eflaki Dede), his followers gathered for musical and "turning" practices. Mevlana himself was a notable musician, who played the rebab although his favorite instrument was the ney.[26] The music accompanying the traditional ritual consists of settings of poems from the "Masnavi" and "Diwan-i-Kebir" or of his son Sultan Veled's poems. The Mevlevi were 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 order was in Konya. There is also a Mevlevi monastery or dergah in Istanbul, near the Galata Tower, where the sema ceremony is performed and accessible to the public. The Mevlevi order issues an invitation to people of all backgrounds:
During Ottoman times, the Mevlevi order produced a number of famous poets and musicians such as Sheikh Ghalib, Ismail Rusuhi Dede of Ankara, Esrar Dede, Halet Efendi, and Gavsi Dede (all buried at the Galata Mevlevi-Hane in Istanbul)[27] Music, especially the ney, play an important part in the Mevlevi order and thus much of the traditional 'oriental' music that Westerners associate with Turkey originates with the Mevlevi order.
With the foundation of the modern secular republic, Mustafa Kemal Atatürk removed religion from the sphere of public policy and restricted it exclusively to that of personal morals, behavior, and faith. On 13th December 1925, a law was passed closing all the 'Tekkes' (dervish lodges) and 'Zaviyes' (Central dervish lodges) and also the centres of veneration to which pilgrimages (ziyaret) were made. Istanbul alone had more than two hundred and fifty 'Tekkes' as well as small centres for the gatherings of various fraternities. This law dissolved the Orders, prohibited the use of mystical names, titles and costumes pertaining to these titles, impounded their assets, banned their ceremonies and meetings; the law also provided sentences for those who tried to re-establish them. Two years later, in 1927, the Mausoleum of Mevlana in Konya was allowed to reopen as a Museum.[28].
In the 1950s, the Turkish government began allowing the Whirling Dervishes to perform annually in Konya on the Urs of Mevlana, December 17, the anniversary of Rumi's death.[29] In 1974, they were allowed to come to the West. The Mevlana annual festival is held every year in Konya in December. It lasts two weeks and its culminating point is the 17th December called ''Sheb-i Arus'' meaning 'Nuptial Night', the night of the union of Mevlana with God.
Upon a proposal by Culture and Tourism Ministry of Turkey, the year 2007 was proposed as the "International Rumi Year" to UNESCO, but has not yet been confirmed. This is intended for the commemoration of Rumi's 800th birthday anniversary and will be celebrated all over the world.[30] On this occasion Iranian musician Shahram Nazeri was awarded Légion d'honneur and Iran's House of Music Award for his renowned works on Rumi masterpieces.[31] 2006 was declared as the "International Mozart Year" by UNESCO.[32].[33]
In honour of Jalal-ud-Din Balkhi-Rumi, one of the great humanists, philosophers and poets who belong to humanity in its entirety, UNESCO issued a UNESCO Medal in his name in association with the 800th anniversary of his birth in 2007 in the hope that this medal will prove an encouragement to those who are engaged in a deep and scholarly dissemination of his ideas and ideals, which in turn would in fact enhance the diffusion of the ideals of UNESCO.[34][35]
The idea that Rumi cared little for orthodox Islam has been put forward by translations of poems attributed to Rumi which were actually not composed by him and which express ideas that are not characteristic of him. Some writers have even claimed or suggested that Rumi really wasn't a Muslim, because they believed that the line, ''"na tarsâ na yahûd-am man na gabr-am na musalmân-am"'' ("I am not a Christian, a Jew, a Zoroastrian, or a Muslim") expressed Rumi's true attitude toward Islam. But this poem is not in the earliest manuscripts and so probably is not a genuine Rumi poem. R. A. Nicholson first published a translation of this line in 1898, but he admitted that, "The original text does not occur in any of the editions or MSS used by me" (p. 281)
Rumi's actual approach to Islam is clarified by the following quatrain composed by him:
In an article written by Seyyed Hossein Nasr entitled "Rumi and the Sufi Tradition," he 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."[36]
== Farshchian & Molana
References and footnotes ==
1. A. Schimmel, ''"Eine Einführung in die islamische Mystik"'', original German version, C.H. Beck Verlag, Munich 200, ISBN 3-406-46028-3
2. Transliteration of the Arabic alphabet into English varies. One common transliteration is ''Mowlana Jalaluddin Balkhi''. The usual brief reference to him is simply ''Rumi or Balkhi''.
3. C.E. Bosworth/B.G. Fragner, "Tādjīk", in Encyclopaedia of Islam, Online Edition: ''"... In Islamic usage, [Tādjīk] 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 ..."''
4. B. Ghafurov, "Todjikon", 2 vols., Dushanbe 1983-5
5. Rumi's Spirituality
6. Schwartz, Stephen (May 14, 2007) ["The Balkin Front." ''Weekly Standard''.
7. Franklin Lewis, Rumi Past and Present, East and West, Oneworld Publications, 2000. pg 9 & 543. pg 239:”
8. Bank, Coleman, ''Rumi: The Book of Love: Poems of Ecstasy and Longing'', p.xxv HarperCollins (2005), ISBN 0-06-075050-2
9. Ahmed, Nazeer, ''Islam in Global History: From the Death of Prophet Muhammed to the First World War'', p.58, Xlibris Corporation (200), ISBN 0-7388-5962-1
10. The Essential Rumi. Translations by Coleman Barks. pp xx
11. Introduction to Rumi: Daylight
12. Islamic Art and Spirituality, , Seyyed Hossein, Nasr, SUNY Press, ,
13. Mevlana Jalal al-din Rumi
14. The Mysteries of the Universe and Rumi's Discoveries on the Majestic Path of Love, , Majid, Naini, , ,
15. http://www.rumi.net/rumi_by_shiva.htm
16. http://www.rumiyoga.com/why.htm
17. http://www.khamush.com/life.html
18. Rumi
19. http://fusionanomaly.net/whirlingdervishes.html
20. REVIEWS: The Rumi craze
21. http://www.ut.ac.ir/en/dr-braks/dr-barks.htm
22. 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)
23. http://chnm.gmu.edu/worldhistorysources/r/172/whm.html
24. http://www.islamicsupremecouncil.org/bin/site/wrappers/spirituality-mevlevi.html
25. Mevlana Celaleddin Rumi
26. http://www.hayatidede.org/V1/about_moa.html
27. http://www.istanbulportal.com/istanbulportal/Divan.aspx
28. Mango, Andrew, ''Atatürk: The Biography of the Founder of Modern Turkey'', (2002), ISBN 1585670111
29. http://www.kloosterman.be/rumi.php
30. http://www.zaman.com/?bl=culture&alt=&hn=30647
31. [2]
32. [3]
33. Podcast Interview with Coleman Barks on Rumi
34. [4]
35. [5]
36. p. 183, from "The Scholar and the Saint," edited by Chelkowski
★ ''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 [6]
★ ''The Mesnevi of Mevlānā Jelālu'd-dīn er-Rūmī. Book first, together with some account of the life and acts of the Author, of his ancestors, and of his descendants, illustrated by a selection of characteristic anecdotes, as collected by their historian, Mevlānā Shemsu'd-dīn Ahmed el-Eflākī el-'Arifī'', translated and the poetry versified by James W. Redhouse, London: 1881. Contains the translation of the first book only.
★ ''Masnaví-i Ma'naví, the Spiritual Couplets of Mauláná Jalálu'd-din Muhammad Rúmí'', translated and abridged by E. H. Whinfield, London: 1887; 1989. Abridged version from the complete poem. On-line editions at sacred-texts.com and on .
★ ''The Masnavī by Jalālu'd-din Rūmī. Book II'', translated for the first time from the Persian into prose, with a Commentary, by C.E. Wilson, London: 1910.
★ ''The Mathnawí of Jalálu'ddín Rúmí'', edited from the oldest manuscripts available, with critical notes, translation and commentary by Reynold A. Nicholson, in 8 volumes, London: Messrs Luzac & Co., 1925–1940. Contains the text in Persian. First complete English translation of the ''Mathnawí''.
★ ''Rending The Veil: Literal and Poetic Translations of Rumi,'' translated by Shahram Shiva Hohm Press, 1995 ISBN 0-934252-46-7. Recipient of Benjamin Franklin Award.
★ ''Hush, Don't Say Anything to God: Passionate Poems of Rumi,'' translated by Shahram Shiva Jain Publishing, 1999 ISBN 0-87573-084-1.
★ ''The Essence Of Rumi's Masnevi (Including His Life and Works)'', from Prof. Dr. Erkan TÜRKMEN
★ ''The Essential Rumi'', translated by Coleman Barks with John Moyne, A. J. Arberry, Reynold Nicholson, San Francisco: Harper Collins, 1996 ISBN 0-06-250959-4; Edison (NJ) and New York: Castle Books, 1997 ISBN 0-7858-0871-X. Selections.
★ ''The Illuminated Rumi'', translated by Coleman Barks, Michael Green contributor, New York: Broadway Books, 1997 ISBN 0-7679-0002-2.
★ ''The Masnavi: Book One'', translated by Jawid Mojaddedi, Oxford World's Classics Series, Oxford University Press, 2004 ISBN 0-19-280438-3. Translated for the first time from the Persian edition prepared by Mohammad Estelami with an introduction and explanatory notes. Awarded the 2004 Lois Roth Prize for excellence in translation of Persian literature by the American Institute of Iranian Studies.
★ ''Divani Shamsi Tabriz'' translated by Nevit Oguz Ergin as Divan-i-kebir, published by Echo Publications, 2003 ISBN-10: 188799128X
ISBN-13: 978-1887991285.
★ ''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.
★ ''Mesnavi'', part 1-6, translated by Eric Hermelin, Lund, 1933-39.
★ ''Vassflöjtens sång'', translated by Ashk Dahlén, Lund, 2001.
On Rumi's life and work
★ Majid M. Naini,''[7] The Mysteries of the Universe and Rumi's Discoveries on the Majestic Path of Love]'', Universal Vision & Research, 2002, ISBN 0-9714600-0-0
★ Franklin Lewis, ''Rumi Past and Present, East and West'', Oneworld Publications, 2000. ISBN 1-85168-214-7
★ Leslie Wines, ''Rumi: A Spiritual Biography'', New York: Crossroads, 2001 ISBN 0-8245-2352-0.
★ ''Rumi's Thoughts'', edited by Seyed G Safavi, London: London Academy of Iranian Studies, 2003.
★ Şefik Can, ''Fundamentals of Rumi's Thought: A Mevlevi Sufi Perspective'', Sommerset (NJ): The Light Inc., 2004 ISBN 1-932099-79-4.
On Persian literature
★ E.G. Browne, ''History of Persia'', four volumes, 1998 ISBN 0-7007-0406-X. 2,256 pages, and twenty-five years in the writing.
★ Jan Rypka, ''History of Iranian Literature'', Reidel Publishing Company; 1968 . ISBN 90-277-0143-1
★ EVIDENCE THAT RUMI WAS BORN IN TAJIKISTAN
★ An orthodox Muslim or a universal mystic?
'On-line texts & translations of Rumi'
★ Four new translations of Rumi poems by Coleman Barks
★ The Masnavi I Ma'navi, by Maulana Jalalu-'d-din Muhammad Rumi, Abridged and Translated by E.H. Whinfield on sacred-texts.com
★ Dar al Masnavi, several English versions of selections by different translators.
★ (Rumi.net) Rumi's little-known biography and poems (Quatrains and Odes) in English by Shahram Shiva
★ [8]
★ [9]
★ Quatrains at Iranian.com
'On Rumi'
★ The Rubaiyat of Rumi Lecture of Khosro Naghed.
★ Rumi, Poet of Love and Justice, CHN News
★ Jalaluddin Rumi
★ About Rumi, English translations and personal/rare biography
★ Several Rumi Poems (Quatrains and Odes) in English
★ Iranian studies site
★ The Threshold Society and Mevlevi Order
★ The Mevlevi Order of America. [This organization and the one above are unaffiliated with each other]
★ Official website of the Family of Jalal al-Din Muhammad Rumi
★ Mawlana Jalal al-Din Rumi- Mevlevi webpage
★ RumiOnFire.com - A Tribute to Rumi
★ Rumi, Jalal al-Din, a biography by Professor Iraj Bashiri, University of Minnesota.
★ What goes round... - The Guardian, November 5, 2000
★ Rumi Lectures at Harvard University
★ Rumi and the Tradition of Sufi Poetry
★ Rumi and Islamic Spirituality
★ Rumi and Self Discovery
★ Mewlana Jelal Ad-Din Rumi
★ Treasures of Persian Literature, by Professor Behrouz Homayoun Far
★ Sadeq Dehqan. UNESCO designates 2007 "Year of Molana", Iran Daily, April 8, 2006.
★ Ashkhabad to host Molana conference
★ Guernica Magazine (guernicamag.com) on the 800th anniversary of Rumi's birth
★ Rumi Year Celebrations in Buffalo, NY area
★ Can Rumi Save Us Now? [10]
'Mawlānā Jalāl-ad-Dīn Muhammad Rūmī'[2] (, Turkish: ''Mevlânâ Celâleddin Mehmed Rumi'', ), also known as 'Mawlānā Jalāl-ad-Dīn Muhammad Balkhī' (), but known to the English-speaking world simply as 'Rumi', (September 30, 1207–December 17, 1273), was a 13th century Persian (''Tājīk'')[3][4] Muslim poet, jurist, and theologian. His name literally means ''"Majesty of Religion"'', ''Jalal'' means ''"majesty"'' and ''Din'' means ''"religion"''.[5] 'Rumi' is a descriptive name meaning "the Roman" since he died in Anatolia which was part of the Byzantine Empire two centuries before. [6]
Rumi was born in Balkh (in present-day Afghanistan), then a city of Greater Khorasan in Persia and died in Konya (in present-day Turkey). His birthplace and native language/local dialogue indicates a Persian (''Tājīk'') heritage.[7] His poetry is in Persian and his works are widely read in Iran, Afghanistan, Tajikistan, Uzbekistan and in translation especially in Turkey, Azerbaijan, the US, and South Asia. He lived most of his life in, and produced his works under, the Seljuk Empire.[8]
Rumi's importance is considered to transcend national and ethnic borders. Throughout the centuries he has had a significant influence on Persian as well as Urdu and Turkish literatures. His poems have been widely translated into many of the world's languages in various formats.
After Rumi's death, his followers founded the Mevlevi Order, better known as the "Whirling Dervishes," who believe in performing their worship in the form of dance and music ceremony called the sema.
Life
Rumi's life is described in Shams ud-Din Ahmad Aflāki's ''"Manākib ul-Ārifīn"'' (written between 1318 and 1353). He is described as a descendant of the caliph Abu Bakr, and of the Khwārizm-Shāh Sultān Alā ud-Dīn bin Takash (1199–1220), whose only daughter, Mālika-ye Jahān, had allegedly been married to Rumi's grandfather. However, both claims are rejected by modern scholars.
Rumi by Haydar Hatemi
When the Mongols invaded Central Asia sometime between 1215 and 1220, his father (Baha' ud-Din Walad, a theologian, jurist and a mystic of uncertain lineage) set out westwards with his whole family and a group of disciples. On the road to Anatolia, Rumi encountered one of the most famous mystic Persian poets, Attar, in the city of Nishapur, located in what is now the Iranian 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 ''Asrarnama'', a book about the entanglement of the soul in the material world. This meeting had a deep impact on the eighteen-year-old Rumi's thoughts, which 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.[9] From there they went to the Hejaz and performed the pilgrimage at Mecca. It was after this journey that most likely as a result of the invitation of 'Alā' ud-Dīn Key-Qobād, ruler of Anatolia, Baha' ud-Din came to Asia Minor and finally settled in Konya in Anatolia within the westernmost territories of Seljuk Empire.
Baha' ud-Din became the head of a madrassa (religious school) and when he died Rumi succeeded him at the age of twenty-five. One of Baha' ud-Din's students, Sayyed Burhan ud-Din-e Muhaqqiq, 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 1240-1. 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 in the late fall of 1244 that changed his life completely. Shams had traveled throughout the Middle East searching and praying for someone who could "endure my company". A voice came, "What will you give in return?" "My head!" "The one you seek is Jalal ud-Din of Konya." On the night of December 5, 1248, as Rumi and Shams were talking, Shams was called to the back door. He went out, never to be seen again. It is believed that he 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 and his bereavement for 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!''[10]
For more than ten years after meeting Shams, Mawlana had been spontaneously composing ghazals, and these had been collected in the ''Divan-i Kabir''. Rumi found another companion in Salaḥ ud-Din-e Zarkub, the goldsmith. After Salaḥ ud-Din's death, Rumi's scribe and favorite student Hussam-e Chelebi assumed the role. One day, the two of them were wandering through the Meram vineyards outside of Konya when Hussam described an idea he had to Rumi: "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...''[11]
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. ''[12]
He died on December 17, 1273 in Konya; Rumi was laid to rest beside his father, and a splendid shrine, the ''Yeşil Türbe'' "Green Tomb"(original name:''قبه لخزراء''), was erected over his tomb. His epitaph reads:
: ''"When we are dead, seek not our tomb in the earth, but find it in the hearts of men."[13]''
Teachings of Rumi
A page of a copy circa 1503 of the ''"Diwan-e Shams-e Tabriz-i"''
The general theme of his thoughts, like that of the other mystic and Sufi poets of the Persian literature, is essentially about the concept of Tawhīd (unity) and union with his beloved (the primal root) from which/whom he has been cut and fallen aloof, and his longing and desire for reunity.
The "Masnavi" weaves fables, scenes from everyday life, Qur’anic revelations and exegesis, and metaphysics, into a vast and intricate tapestry. Rumi is considered an example of "''insan-e kamil''" — the perfected or completed human being. In the East, it is said 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 dancing 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. He founded the order of the Mevlevi, the "whirling" dervishes, and created the "Sema", their "turning", sacred dance. In the Mevlevi tradition, Sema represents a mystical journey of spiritual ascent through mind and love to "Perfect." In this journey the seeker symbolically turns towards the truth, grows through love, abandons the ego, finds the truth, and arrives at the "Perfect"; then returns from this spiritual journey with greater maturity, so as to love and to be of service to the whole of creation without discrimination against beliefs, races, classes and nations.
According to Shahram Shiva, one reason for Rumi's popularity is that "Rumi is able to verbalize the highly personal and often confusing world of personal/spiritual growth and mysticism in a very forward 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 the highest state of a human being — a fully evolved human. A complete human is not bound by cultural limitations; he 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 [1], 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.
In other verses in Masnavi, Rumi describes in detail the universal message of love:
:''Love’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.''[14]
Major works
Rumi's poetry is often divided into various categories: the quatrains (''rubaiyat'') and odes (''ghazals'') of the Divan, the six books of the Masnavi, the discourses, the letters, and the almost unknown ''Six Sermons''. Rumi's major work is '''Masnavi-ye Manavi''' (Spiritual Couplets), a six-volume poem regarded by many Sufis as second in importance only to the Qur'an. In fact, the Masnavi is often called the "''Qur'an-e Parsi''" (The Persian Qur'an). It is considered by many to be one of the greatest works of mystical poetry. Rumi's other major work is the '''Diwan-e Shams-e Tabriz-i''' (The Works of Shams of Tabriz - named in honor of Rumi's great friend and inspiration, the darvish Shams), comprising some 40,000 verses. Several reasons have been offered for Rumi's decision to name his masterpiece after Shams. Some argue that since Rumi would not have been a poet without Shams, it is apt that the collection be named after him. Others have suggested that at the end, Rumi became Shams, hence the collection is truly of Shams speaking through Rumi.[15] Both works are among the most significant in all of Persian literature. Shams is believed to have been murdered by disciples of Rumi who were jealous of his relationship with Shams (also spelled Shems).
'''Fihi Ma Fih''' (''In It What's in It'') is composed of Rumi's speeches on different subjects. Rumi himself did not prepare or write these discourses. They were recorded by his son ''Sultan Valad'' or some other disciple of Rumi and put together as a book. The title may mean, "What's in the Masnavi is in this too." Some of the discourses are addressed to ''Muin al-Din Parvane''. Some portions of it are commentary on Masnavi.
'''Majalis-i Sab'a''' (seven sessions) contains seven sermons (as the name implies) given in seven different assemblies. As ''Aflaki'' relates, after ''Sham-i Tabrizi'', Rumi gave sermons at the request of notables, especially ''Salah al-Din Zarqubi''.
Legacy
The sarcophagus of Rumi, in Rumi museum in Konya
Rumi's importance transcends national and ethnic borders.[16] Speakers of the Persian languages in Iran, Afghanistan, Tajikistan and Pakistan see him as one of their most significant classical poets and an influence on many poets through history.[17] He has also had a great influence on Turkish literature throughout the centuries.[18] His poetry forms the basis of much classical Iranian and Afghanistani music.[19] Contemporary classical interpretations of his poetry are made by Muhammad Reza Shajarian (Iran), Shahram Nazeri (Iran), Davood Azad (Iran) and Ustad Mohammad Hashem Cheshti (Afghanistan). 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 (November 9, 1877-April 21, 1938) was also inspired by Rumi's works and considered him to be his spiritual leader and addressed 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'').[20]
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 appearing in a growing number of formats including concerts, workshops, readings, dance performances and other artistic creations. The English interpretations of Rumi's poetry by Coleman Barks have sold more than a half million copies worldwide.[21] Recordings of Rumi poems have made it to Billboard's Top 20 list. A collection of Deepak Chopra's editing the translations by Fereydoun Kia of Rumi's love poems, has been sung by Hollywood personalities such as Madonna, Goldie Hawn, Philip Glass and Demi Moore; also Shahram Shiva's CD, ''Rumi: Lovedrunk'' has been very popular on the Internet's music communities such as MySpace.com. The 13th-century poet of the Seljuk Empire is one of the most widely read poets in the United States[22]
The Mevlevi Order
The Mevlevi Sufi order was founded in 1273 by Rumi's followers after his death.[23] His first successor in the rectorship of the order was Husam Chelebi himself, after whose death in 1284 Rumi's younger and only surviving son, Sultan Walad, favorably known as author of the mystical Masnavi Rabābnāma, or the Book of the Guitar (died 1312), was installed as grand master of the order.[24] The leadership of the order has been kept in Rumi's family in Konya uninterruptedly since then.[25] The Mevlevi, or "The Whirling Dervishes", believe in performing their dhikr in the form of sema. During the time of Rumi (as attested in the "Manakib ul Arifin" of Eflaki Dede), his followers gathered for musical and "turning" practices. Mevlana himself was a notable musician, who played the rebab although his favorite instrument was the ney.[26] The music accompanying the traditional ritual consists of settings of poems from the "Masnavi" and "Diwan-i-Kebir" or of his son Sultan Veled's poems. The Mevlevi were 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 order was in Konya. There is also a Mevlevi monastery or dergah in Istanbul, near the Galata Tower, where the sema ceremony is performed and accessible to the public. The Mevlevi order issues an invitation to people of all backgrounds:
During Ottoman times, the Mevlevi order produced a number of famous poets and musicians such as Sheikh Ghalib, Ismail Rusuhi Dede of Ankara, Esrar Dede, Halet Efendi, and Gavsi Dede (all buried at the Galata Mevlevi-Hane in Istanbul)[27] Music, especially the ney, play an important part in the Mevlevi order and thus much of the traditional 'oriental' music that Westerners associate with Turkey originates with the Mevlevi order.
With the foundation of the modern secular republic, Mustafa Kemal Atatürk removed religion from the sphere of public policy and restricted it exclusively to that of personal morals, behavior, and faith. On 13th December 1925, a law was passed closing all the 'Tekkes' (dervish lodges) and 'Zaviyes' (Central dervish lodges) and also the centres of veneration to which pilgrimages (ziyaret) were made. Istanbul alone had more than two hundred and fifty 'Tekkes' as well as small centres for the gatherings of various fraternities. This law dissolved the Orders, prohibited the use of mystical names, titles and costumes pertaining to these titles, impounded their assets, banned their ceremonies and meetings; the law also provided sentences for those who tried to re-establish them. Two years later, in 1927, the Mausoleum of Mevlana in Konya was allowed to reopen as a Museum.[28].
In the 1950s, the Turkish government began allowing the Whirling Dervishes to perform annually in Konya on the Urs of Mevlana, December 17, the anniversary of Rumi's death.[29] In 1974, they were allowed to come to the West. The Mevlana annual festival is held every year in Konya in December. It lasts two weeks and its culminating point is the 17th December called ''Sheb-i Arus'' meaning 'Nuptial Night', the night of the union of Mevlana with God.
International Rumi Year
Iranian musician Shahram Nazeri was awarded Légion d'honneur and Iran's House of Music Award for his renowned works on Rumi masterpieces.
Upon a proposal by Culture and Tourism Ministry of Turkey, the year 2007 was proposed as the "International Rumi Year" to UNESCO, but has not yet been confirmed. This is intended for the commemoration of Rumi's 800th birthday anniversary and will be celebrated all over the world.[30] On this occasion Iranian musician Shahram Nazeri was awarded Légion d'honneur and Iran's House of Music Award for his renowned works on Rumi masterpieces.[31] 2006 was declared as the "International Mozart Year" by UNESCO.[32].[33]
In honour of Jalal-ud-Din Balkhi-Rumi, one of the great humanists, philosophers and poets who belong to humanity in its entirety, UNESCO issued a UNESCO Medal in his name in association with the 800th anniversary of his birth in 2007 in the hope that this medal will prove an encouragement to those who are engaged in a deep and scholarly dissemination of his ideas and ideals, which in turn would in fact enhance the diffusion of the ideals of UNESCO.[34][35]
Rumi and orthodox Islam
The idea that Rumi cared little for orthodox Islam has been put forward by translations of poems attributed to Rumi which were actually not composed by him and which express ideas that are not characteristic of him. Some writers have even claimed or suggested that Rumi really wasn't a Muslim, because they believed that the line, ''"na tarsâ na yahûd-am man na gabr-am na musalmân-am"'' ("I am not a Christian, a Jew, a Zoroastrian, or a Muslim") expressed Rumi's true attitude toward Islam. But this poem is not in the earliest manuscripts and so probably is not a genuine Rumi poem. R. A. Nicholson first published a translation of this line in 1898, but he admitted that, "The original text does not occur in any of the editions or MSS used by me" (p. 281)
Rumi's actual approach to Islam is clarified by the following quatrain composed by him:
In an article written by Seyyed Hossein Nasr entitled "Rumi and the Sufi Tradition," he 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."[36]
== Farshchian & Molana
Iranain Master miniaturist, Mahmud Farshchian has created a work entitled “Shams and Rumi”. The painting took two months to complete in the U.S. and was unveiled at the Farshchian Art and Cultural Complex in Isfahan on August 2, 2007.
The creation of such an artwork is a good retort to publishers in Arab countries who have introduced Rumi, the Iranian poet and mystic, along with other great Persian scientists and intellectuals, as the luminaries of other nations. In addition, prints of paintings by Iranian artists have been wrongly named as Arab works of art in their publications.
Farshchian’s work “Shams and Rumi,” has been inspired by one of Rumi’s poems. Special colors have been used in the painting to feature the mystical and spiritual relationship that existed between Shams and Rumi.
References and footnotes ==1. A. Schimmel, ''"Eine Einführung in die islamische Mystik"'', original German version, C.H. Beck Verlag, Munich 200, ISBN 3-406-46028-3
2. Transliteration of the Arabic alphabet into English varies. One common transliteration is ''Mowlana Jalaluddin Balkhi''. The usual brief reference to him is simply ''Rumi or Balkhi''.
3. C.E. Bosworth/B.G. Fragner, "Tādjīk", in Encyclopaedia of Islam, Online Edition: ''"... In Islamic usage, [Tādjīk] 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 ..."''
4. B. Ghafurov, "Todjikon", 2 vols., Dushanbe 1983-5
5. Rumi's Spirituality
6. Schwartz, Stephen (May 14, 2007) ["The Balkin Front." ''Weekly Standard''.
7. Franklin Lewis, Rumi Past and Present, East and West, Oneworld Publications, 2000. pg 9 & 543. pg 239:”
8. Bank, Coleman, ''Rumi: The Book of Love: Poems of Ecstasy and Longing'', p.xxv HarperCollins (2005), ISBN 0-06-075050-2
9. Ahmed, Nazeer, ''Islam in Global History: From the Death of Prophet Muhammed to the First World War'', p.58, Xlibris Corporation (200), ISBN 0-7388-5962-1
10. The Essential Rumi. Translations by Coleman Barks. pp xx
11. Introduction to Rumi: Daylight
12. Islamic Art and Spirituality, , Seyyed Hossein, Nasr, SUNY Press, ,
13. Mevlana Jalal al-din Rumi
14. The Mysteries of the Universe and Rumi's Discoveries on the Majestic Path of Love, , Majid, Naini, , ,
15. http://www.rumi.net/rumi_by_shiva.htm
16. http://www.rumiyoga.com/why.htm
17. http://www.khamush.com/life.html
18. Rumi
19. http://fusionanomaly.net/whirlingdervishes.html
20. REVIEWS: The Rumi craze
21. http://www.ut.ac.ir/en/dr-braks/dr-barks.htm
22. 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)
23. http://chnm.gmu.edu/worldhistorysources/r/172/whm.html
24. http://www.islamicsupremecouncil.org/bin/site/wrappers/spirituality-mevlevi.html
25. Mevlana Celaleddin Rumi
26. http://www.hayatidede.org/V1/about_moa.html
27. http://www.istanbulportal.com/istanbulportal/Divan.aspx
28. Mango, Andrew, ''Atatürk: The Biography of the Founder of Modern Turkey'', (2002), ISBN 1585670111
29. http://www.kloosterman.be/rumi.php
30. http://www.zaman.com/?bl=culture&alt=&hn=30647
31. [2]
32. [3]
33. Podcast Interview with Coleman Barks on Rumi
34. [4]
35. [5]
36. p. 183, from "The Scholar and the Saint," edited by Chelkowski
Bibliography
English translations
★ ''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 [6]
★ ''The Mesnevi of Mevlānā Jelālu'd-dīn er-Rūmī. Book first, together with some account of the life and acts of the Author, of his ancestors, and of his descendants, illustrated by a selection of characteristic anecdotes, as collected by their historian, Mevlānā Shemsu'd-dīn Ahmed el-Eflākī el-'Arifī'', translated and the poetry versified by James W. Redhouse, London: 1881. Contains the translation of the first book only.
★ ''Masnaví-i Ma'naví, the Spiritual Couplets of Mauláná Jalálu'd-din Muhammad Rúmí'', translated and abridged by E. H. Whinfield, London: 1887; 1989. Abridged version from the complete poem. On-line editions at sacred-texts.com and on .
★ ''The Masnavī by Jalālu'd-din Rūmī. Book II'', translated for the first time from the Persian into prose, with a Commentary, by C.E. Wilson, London: 1910.
★ ''The Mathnawí of Jalálu'ddín Rúmí'', edited from the oldest manuscripts available, with critical notes, translation and commentary by Reynold A. Nicholson, in 8 volumes, London: Messrs Luzac & Co., 1925–1940. Contains the text in Persian. First complete English translation of the ''Mathnawí''.
★ ''Rending The Veil: Literal and Poetic Translations of Rumi,'' translated by Shahram Shiva Hohm Press, 1995 ISBN 0-934252-46-7. Recipient of Benjamin Franklin Award.
★ ''Hush, Don't Say Anything to God: Passionate Poems of Rumi,'' translated by Shahram Shiva Jain Publishing, 1999 ISBN 0-87573-084-1.
★ ''The Essence Of Rumi's Masnevi (Including His Life and Works)'', from Prof. Dr. Erkan TÜRKMEN
★ ''The Essential Rumi'', translated by Coleman Barks with John Moyne, A. J. Arberry, Reynold Nicholson, San Francisco: Harper Collins, 1996 ISBN 0-06-250959-4; Edison (NJ) and New York: Castle Books, 1997 ISBN 0-7858-0871-X. Selections.
★ ''The Illuminated Rumi'', translated by Coleman Barks, Michael Green contributor, New York: Broadway Books, 1997 ISBN 0-7679-0002-2.
★ ''The Masnavi: Book One'', translated by Jawid Mojaddedi, Oxford World's Classics Series, Oxford University Press, 2004 ISBN 0-19-280438-3. Translated for the first time from the Persian edition prepared by Mohammad Estelami with an introduction and explanatory notes. Awarded the 2004 Lois Roth Prize for excellence in translation of Persian literature by the American Institute of Iranian Studies.
★ ''Divani Shamsi Tabriz'' translated by Nevit Oguz Ergin as Divan-i-kebir, published by Echo Publications, 2003 ISBN-10: 188799128X
ISBN-13: 978-1887991285.
★ ''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.
Swedish translations
★ ''Mesnavi'', part 1-6, translated by Eric Hermelin, Lund, 1933-39.
★ ''Vassflöjtens sång'', translated by Ashk Dahlén, Lund, 2001.
References
On Rumi's life and work
★ Majid M. Naini,''[7] The Mysteries of the Universe and Rumi's Discoveries on the Majestic Path of Love]'', Universal Vision & Research, 2002, ISBN 0-9714600-0-0
★ Franklin Lewis, ''Rumi Past and Present, East and West'', Oneworld Publications, 2000. ISBN 1-85168-214-7
★ Leslie Wines, ''Rumi: A Spiritual Biography'', New York: Crossroads, 2001 ISBN 0-8245-2352-0.
★ ''Rumi's Thoughts'', edited by Seyed G Safavi, London: London Academy of Iranian Studies, 2003.
★ Şefik Can, ''Fundamentals of Rumi's Thought: A Mevlevi Sufi Perspective'', Sommerset (NJ): The Light Inc., 2004 ISBN 1-932099-79-4.
On Persian literature
★ E.G. Browne, ''History of Persia'', four volumes, 1998 ISBN 0-7007-0406-X. 2,256 pages, and twenty-five years in the writing.
★ Jan Rypka, ''History of Iranian Literature'', Reidel Publishing Company; 1968 . ISBN 90-277-0143-1
See also
; Seljuk Empire ★ Seljuk Dynastic Empire ; On Persian culture ★ Persian people ★ Tajiks ★ List of Persian poets and authors ★ Persian literature ★ Persian philosophy ★ Persian Mysticism ; Spiritual Islam ★ Sufism ★ Nimatullahi ;Other ★ Sant Mat ★ Mercan Dede ★ Blind Men and an Elephant | ; Rumi experts ★ Badiozzaman Forouzanfar ★ Abdolhossein Zarinkoob ★ William Chittick ★ Shahram Shiva ★ Majid M. Naini ★ Jawid Mojaddedi ★ Abdolkarim Soroush ★ Hossein Elahi Ghomshei ★ Annemarie Schimmel ★ Seyyed Hossein Nasr ★ Dariush Shayegan ★ François Pétis de la Croix ★ Abdulbaki Golpinarli ★ Jalal Homaei ★ Rahim Arbab | ; English translators of Rumi poetry ★ William Chittick ★ Majid M. Naini ★ Shahram Shiva ★ Kabir Helminski ★ Jawid Mojaddedi ★ James W. Redhouse ★ E.H. Whinfield ★ C.E. Wilson ★ Reynold A. Nicholson ★ Zara Houshmand |
External links
★ EVIDENCE THAT RUMI WAS BORN IN TAJIKISTAN
★ An orthodox Muslim or a universal mystic?
'On-line texts & translations of Rumi'
★ Four new translations of Rumi poems by Coleman Barks
★ The Masnavi I Ma'navi, by Maulana Jalalu-'d-din Muhammad Rumi, Abridged and Translated by E.H. Whinfield on sacred-texts.com
★ Dar al Masnavi, several English versions of selections by different translators.
★ (Rumi.net) Rumi's little-known biography and poems (Quatrains and Odes) in English by Shahram Shiva
★ [8]
★ [9]
★ Quatrains at Iranian.com
'On Rumi'
★ The Rubaiyat of Rumi Lecture of Khosro Naghed.
★ Rumi, Poet of Love and Justice, CHN News
★ Jalaluddin Rumi
★ About Rumi, English translations and personal/rare biography
★ Several Rumi Poems (Quatrains and Odes) in English
★ Iranian studies site
★ The Threshold Society and Mevlevi Order
★ The Mevlevi Order of America. [This organization and the one above are unaffiliated with each other]
★ Official website of the Family of Jalal al-Din Muhammad Rumi
★ Mawlana Jalal al-Din Rumi- Mevlevi webpage
★ RumiOnFire.com - A Tribute to Rumi
★ Rumi, Jalal al-Din, a biography by Professor Iraj Bashiri, University of Minnesota.
★ What goes round... - The Guardian, November 5, 2000
★ Rumi Lectures at Harvard University
★ Rumi and the Tradition of Sufi Poetry
★ Rumi and Islamic Spirituality
★ Rumi and Self Discovery
★ Mewlana Jelal Ad-Din Rumi
★ Treasures of Persian Literature, by Professor Behrouz Homayoun Far
★ Sadeq Dehqan. UNESCO designates 2007 "Year of Molana", Iran Daily, April 8, 2006.
★ Ashkhabad to host Molana conference
★ Guernica Magazine (guernicamag.com) on the 800th anniversary of Rumi's birth
★ Rumi Year Celebrations in Buffalo, NY area
★ Can Rumi Save Us Now? [10]
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