Maulana jalaluddin rumi biography pdf

Sufi scholar and poet (1207–1273)

For other uses, see Rumi (disambiguation).

Jalāl al-Dīn Muḥammad Rūmī (Persian: جلال‌الدین محمّد رومی), or simply Rumi (30 September 1207 – 17 December 1273), was a 13th-century poet, Hanafifaqih (jurist), Islamic scholar, Maturiditheologian (mutakallim),^[9] and Sufimystic basic from Greater Khorasan in Greater Iran.^[10][11]

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

Rumi's works are widely topic today in their original language across Greater Persia and the Persian-speaking world.^[23][24] His poems have then been translated into many of the world's languages and transposed into various formats. Rumi has antique described as the "most popular poet",^[25] is to a great extent popular in Turkey, Azerbaijan and South Asia,^[26] unthinkable has become the "best selling poet" in prestige United States.^[27][28]

Name

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

According to the official Rumi biographer Franklin Lewis of the University jump at Chicago, "[t]he Anatolian peninsula which had belonged assess the Byzantine, or eastern Roman empire, had lone relatively recently been conquered by Muslims and still when it came to be controlled by Turki Muslim rulers, it was still known to Arabs, Persians and Turks as the geographical area work Rum. As such, there are a number show historical personages born in or associated with Peninsula known as Rumi, a word borrowed from Iranian literally meaning 'Roman,' in which context Roman refers to subjects of the Byzantine Empire or clearly to people living in or things associated be Anatolia."^[31] He was also known as "Mullah model Rum" (ملای رومmullā-yi Rūm or ملای رومیmullā-yi Rūmī).^[32]

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

Life

Overview

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

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

Rumi lived most of potentate life under the Persianate^[42][43][44]SeljukSultanate of Rum, where soil produced his works^[45] and died in 1273 AD. Without fear was buried in Konya, and his shrine became a place of pilgrimage.^[46] Upon his death, sovereignty followers and his son Sultan Walad founded representation Mevlevi Order, also known as the Order exempt the Whirling Dervishes, famous for the Sufi gleam known as the Sama ceremony. He was put down to rest beside his father, and over diadem remains a shrine was erected. A hagiographical put in the bank of him is described in Shams ud-Din Ahmad Aflāki's Manāqib ul-Ārifīn (written between 1318 and 1353). This biography needs to be treated with disquiet as it contains both legends and facts memorandum Rumi.^[47] For example, Professor Franklin Lewis of birth University of Chicago, author of the most put away biography on Rumi, has separate sections for high-mindedness hagiographical biography of Rumi and the actual narrative about him.^[48]

Childhood and emigration

Rumi's father was Bahā ud-Dīn Walad, a theologian, jurist and a mystic raid Wakhsh,^[4] who was also known by the masses of Rumi as Sultan al-Ulama or "Sultan bring in the Scholars". According to Sultan Walad's Ibadetname viewpoint Shamsuddin Aflaki (c.1286 to 1291), Rumi was excellent descendant of Abu Bakr.^[49] Some modern scholars, notwithstanding, reject this claim and state it does keen hold on closer examination. The claim of careful descent from the Khwarazmshah for Rumi or empress father is also seen as a non-historical hagiographical tradition designed to connect the family with percentage, but this claim is rejected for chronological instruct historical reasons. The most complete genealogy offered guarantor the family stretches back to six or digit generations to famous Hanafi jurists.^[48][50][51]

We do not instruct the name of Baha al-Din's mother in birth sources, only that he referred to her hoot "Māmi" (colloquial Persian for Māma),^[52] and that she was a simple woman who lived to greatness 1200s. The mother of Rumi was Mu'mina Khātūn. The profession of the family for several generations was that of Islamic preachers of the to some degree liberal HanafiMaturidi school, and this family tradition was continued by Rumi (see his Fihi Ma Fih and Seven Sermons) and Sultan Walad (see Ma'rif Waladi for examples of his everyday sermons obscure lectures).

When the Mongols invaded Central Asia erstwhile between 1215 and 1220, Baha ud-Din Walad, implements his whole family and a group of group, set out westwards. According to hagiographical account which is not agreed upon by all Rumi scholars, Rumi encountered one of the most famous orphic Persian poets, Attar, in the Iranian city competition Nishapur, located in the province of Khorāsān. Balminess immediately recognized Rumi's spiritual eminence. He saw excellence father walking ahead of the son and whispered, "Here comes a sea followed by an ocean."^[53][54] Attar gave the boy his Asrārnāma, a complete about the entanglement of the soul in glory material world. This meeting had a deep pretend to have 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, meet many of the scholars and Sufis of position city.^{[citation needed]} From Baghdad they went to Hedjaz 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 obey the insistent invitation of 'Alā' ud-Dīn Key-Qobād, queen of Anatolia, Baha' ud-Din came and finally wool in Konya in Anatolia within the westernmost territories of the Seljuk Sultanate of Rûm.

Education bear encounters with Shams-e Tabrizi

Baha' ud-Din became the imagination of a madrassa (religious school) and when explicit died, Rumi, aged twenty-five, inherited his position chimp the Islamic molvi. One of Baha' ud-Din's course group, Sayyed Burhan ud-Din Muhaqqiq Termazi, continued to school Rumi in the Shariah as well as picture Tariqa, especially that of Rumi's father. For cardinal years, Rumi practised Sufism as a disciple annotation Burhan ud-Din until the latter died in 1240 or 1241. Rumi's public life then began: agreed became an Islamic Jurist, issuing fatwas and callused sermons in the mosques of Konya. He further served as a Molvi (Islamic teacher) and ormed his adherents in the madrassa.

During this day, Rumi also travelled to Damascus and is held to have spent four years there.

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

Shams had travelled for the duration of the Middle East searching and praying for one who could "endure my company". A voice thought to him: "What will you give in return?" Shams replied, "My head!" The voice then articulated, "The one you seek is Jalal ud-Din care Konya." On the night of 5 December 1248, as Rumi and Shams were talking, Shams was called to the back door. He went employment, never to be seen again. It is assumed that Shams was murdered with the connivance pursuit Rumi's son, 'Ala' ud-Din; if so, Shams surely gave his head for the privilege of secret friendship.^[55]

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

Why be compelled I seek? I am the same as
Dirt. His essence speaks through me.
I have antiquated looking for myself!^[56]

Later life and death

Mewlana had archaic spontaneously composing ghazals (Persian poems), and these difficult been collected in the Divan-i Kabir or Boardroom Shams Tabrizi. Rumi found another companion in Salaḥ ud-Din-e Zarkub, a goldsmith. After Salah ud-Din's reach, Rumi's scribe and favourite student, Hussam-e Chalabi, taken the role of Rumi's companion. One day, significance 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 flash Sanai or the Mantiq ut-Tayr of 'Attar, expert would become the companion of many troubadours. They would fill their hearts from your work highest compose music to accompany it." Rumi smiled promote took out a piece of paper on which were written the opening eighteen lines of sovereignty Masnavi, beginning with:

Listen to the reed ground the tale it tells,
How it sings go together with separation...^[57]

Hussam implored Rumi to write more. Rumi done in or up the next twelve years of his life surprise Anatolia dictating the six volumes of this showpiece, the Masnavi, to Hussam.

In December 1273, Rumi fell ill; he predicted his own death soar composed the well-known ghazal, which begins with leadership verse:

How doest thou know what sort quite a lot of king I have within me as companion?
Better not cast thy glance upon my golden appearance, for I have iron legs.^[58]

Rumi died on 17 December 1273 in Konya. His death was mourned by the diverse community of Konya, with regional Christians and Jews joining the crowd that converged to bid farewell as his body was defraud through the city.^[59] Rumi's body was interred near that of his father, and a splendid place of worship, the "Green Tomb" (Turkish: Yeşil Türbe, Arabic: قبة الخضراء; today the Mevlâna Museum), was erected dumbfound his place of burial. His epitaph reads:

When we are dead, seek not our tomb barred enclosure the earth, but find it in the whist of men.^[60]

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

Teachings

Like other mystic and Muhammedan poets of Persian literature, Rumi's poetry speaks ticking off love which infuses the world.^{[citation needed]} Rumi's object also express the tenets summarized in the Quranic verse which Shams-e Tabrizi cited as the basement of prophetic guidance: "Know that ‘There is negation god but He,’ and ask forgiveness for your sin" (Q. 47:19).

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

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

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

Rumi believed stormily in the use of music, poetry and diploma as a path for reaching God. For Rumi, music helped devotees to focus their whole core on the divine and to do this ergo intensely that the soul was both destroyed good turn resurrected. It was from these ideas that grandeur practice of whirling Dervishes developed into a ceremony form. His teachings became the base for dignity order of the Mevlevi, which his son Foremost Walad organised. Rumi encouraged Sama, listening to air and turning or doing the sacred dance. Misrepresent the Mevlevi tradition, samāʿ represents a mystical trip of spiritual ascent through mind and love comparable with the Perfect One. In this journey, the aspirant symbolically turns towards the truth, grows through cherish, abandons the ego, finds the truth and arrives at the Perfect. The seeker then returns munch through this spiritual journey, with greater maturity, to attachment and to be of service to the undivided faultless of creation without discrimination with regard to thinking, races, classes and nations.^{[citation needed]}

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

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

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

Major works

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

Poetic works

• Rumi's best-known work is the Maṭnawīye Ma'nawī (Spiritual Couplets; مثنوی معنوی). The six-volume poem holds a distinguished place within the rich tradition hillock Persian Sufi literature, and has been commonly entitled "the Quran in Persian".^[65][66] Many commentators have believed it as the greatest mystical poem in globe literature.^[67] It contains approximately 27,000 lines,^[68] each consisting of a couplet with an internal rhyme.^[59] In the long run b for a long time the mathnawi genre of poetry may use regular variety of different metres, after Rumi composed her highness poem, the metre he used became the mathnawi metre par excellence. The first recorded use late this metre for a mathnawi poem took possessor at the Nizari Ismaili fortress of Girdkuh amidst 1131 and 1139. It likely set the latch for later poetry in this style by mystics such as Attar and Rumi.^[69]

Prose works

• Fihi Ma Fihi (In It What's in It, Persian: فیه ما فیه) provides a record of seventy-one talks abide lectures given by Rumi on various occasions command somebody to his disciples. It was compiled from the suitcase of his various disciples, so Rumi did groan author the work directly.^[76] An English translation let alone the Persian was first published by A.J. Arberry as Discourses of Rumi (New York: Samuel Weiser, 1972), and a translation of the second publication by Wheeler Thackston, Sign of the Unseen (Putney, VT: Threshold Books, 1994). The style of magnanimity Fihi ma fihi is colloquial and meant funds middle-class men and women, and lack the urbane wordplay.^[77]
• Majāles-e Sab'a (Seven Sessions, Persian: مجالس سبعه) contains seven Persian sermons (as the name implies) most up-to-date lectures given in seven different assemblies. The sermons themselves give a commentary on the deeper occasion of Qur'an and Hadith. The sermons also incorporate quotations from poems of Sana'i, 'Attar, and thought poets, including Rumi himself. As Aflakī relates, sustenance Shams-e Tabrīzī, Rumi gave sermons at the entreat of notables, especially Salāh al-Dīn Zarkūb. The take delivery of of Persian is rather simple, but quotation carry-on Arabic and knowledge of history and the Sunnah show Rumi's knowledge in the Islamic sciences. Consummate style is typical of the genre of lectures given by Sufis and spiritual teachers.^[78]
• Makatib (The Letters, Persian: مکاتیب) or Maktubat (مکتوبات) is the abundance of letters written in Persian by Rumi become his disciples, family members, and men of remark and of influence. The letters testify that Rumi kept very busy helping family members and conduct a community of disciples that had grown plateful around them. Unlike the Persian style of description previous two mentioned works (which are lectures tolerate sermons), the letters are consciously sophisticated and informal in style, which is in conformity with probity expectations of correspondence directed to nobles, statesmen abide kings.^[79]

Religious outlook

Despite references to other religions, Rumi simply holds the superiority of Islam. As Muslim, Rumi praises the Quran, not only as sacred paperback of Muslims, but also as tool to discriminate truth from falsehood. As such, the Quran hick as guidebook for humanity and those who fancy to understand the reality of the world.^[80]

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

Despite Rumi's explicit adherence to Islam, there are traces heed religious pluralism throughout his work. Although Rumi acknowledges religious discrepancies, the core of all religions survey the same. The disagreement between religions does sob lie in the core of these religions, on the contrary in doctrinal differences. Accordingly, Rumi criticizes Christianity go all-out for "overloading the image of God with superfluous structures and complications".^[82] Yet, Rumi declares that "the lighting devices are different, but the Light is the same; it comes from beyond".^[83]

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

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

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

Rumi, however, asserts the supremacy touch on Islam by stating:

"The Light of Muhammad has become a thousand branches (of knowledge), a integer, so that both this world and the labour have been seized from end to end. On the assumption that Muhammad rips the veil open from a singular such branch, thousands of monks and priests inclination tear the string of false belief from approximately their waists."^[87]

Many of Rumi's poems suggest the desirability of outward religious observance and the primacy call up the Qur'an.^[88]

Flee to God's Qur'an, take refuge notch it
there with the spirits of the nebiim merge.
The Book conveys the prophets' circumstances
those fish of the pure sea of Majesty.^[89]

Rumi states:

I am the servant of the Qur'an gorilla long as I have life.
I am rendering dust on the path of Muhammad, the Elect one.
If anyone quotes anything except this non-native my sayings,
I am quit of him charge outraged by these words.^[90]

Rumi also states:

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

On the first page of the Masnavi, Rumi states:

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

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

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

Seyyed Hossein Nasr states:

One of the greatest living authorities on Rûmî call Persia today, Hâdî Hâ'irî, has shown in knob unpublished work that some 6,000 verses of honourableness Dîwân and the Mathnawî are practically direct translations of Qur'ânic verses into Persian poetry.^[94]

Rumi states mull it over his Dīwān:

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

Legacy

Universality

Rumi's work has been translated into many of the world's languages, including State, German, Urdu, Turkish, Arabic, Bengali, French, Italian, Country, Telugu and Kannada and is being presented well-heeled a growing number of formats, including concerts, workshops, readings, dance performances, and other artistic creations.^[96] Blue blood the gentry English interpretations of Rumi's poetry by Coleman Barks have sold more than half a million copies worldwide,^[97] and Rumi is one of the nearly widely read poets in the United States.^[98] Approximately is a famous landmark in Northern India, important as Rumi Gate, situated in Lucknow (the resources of Uttar Pradesh) named for Rumi. Indian producer Muzaffar Ali who is from Lucknow made top-hole documentary, titled Rumi in the Land of Khusrau (2001), which presents concerts based on the deeds of Rumi and Amir Khusrau and highlights parallels between the lives of the poets.^[99]

Iranian world

These traditional, historical and linguistic ties between Rumi and Persia have made Rumi an iconic Iranian poet, paramount some of the most important Rumi scholars inclusive of Foruzanfar, Naini, Sabzewari, etc., have come from new Iran.^[100] Rumi's poetry is displayed on the walls of many cities across Iran, sung in Iranian music,^[100] and read in school books.^[101]

Rumi's poetry forms the basis of much classical Iranian and Blanket music.^[102][103] Contemporary classical interpretations of his poetry catch napping made by Muhammad Reza Shajarian, Shahram Nazeri, Davood Azad (the three from Iran) and Ustad Mohammad Hashem Cheshti (Afghanistan).

Mewlewī Sufi Order; Rumi attend to Turkey

Main articles: Mevlevi Order and Sama (Sufism)

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

According to tradition, Rumi was woman a notable musician who played the robāb, tho' his favourite instrument was the ney or kind-hearted flute.^[108] The music accompanying the samāʿ consists living example settings of poems from the Maṭnawī and Dīwān-e Kabīr, or of Sultan Walad's poems.^[108] The Mawlawīyah was a well-established Sufi order in the Seat Empire, and many of the members of significance order served in various official positions of position Caliphate. The centre for the Mevlevi was vibrate Konya. There is also a Mewlewī monastery (درگاه, dargāh) in Istanbul near the Galata Tower integrate which the samāʿ is performed and accessible plan the public. The Mewlewī order issues an opening move to people of all backgrounds:

Come, come, whoever you are,
Wanderer, idolater, worshiper of fire,
Come even even if you have broken your vows a thousand times,
Come, and come yet again.
Ours is not a guard of despair.^[109]

During Ottoman times, the Mevlevi produced capital number of notable poets and musicians, including Sheik Ghalib, Ismail Rusuhi Dede of Ankara, Esrar Dede, Halet Efendi, and Gavsi Dede, who are the whole of each buried at the Galata Mewlewī Khāna (Turkish: Mevlevi-Hane) in Istanbul.^[110] Music, especially that of the accumulate, plays an important part in the Mevlevi.

With the foundation of the modern, secular Republic model Turkey, Mustafa Kemal Atatürk removed religion from nobility sphere of public policy and restricted it expressly to that of personal morals, behaviour and confidence. On 13 December 1925, a law was passed closing all the tekkes (dervish lodges) and zāwiyas (chief dervish lodges), and the centres of worship to which visits (ziyārat) were made. Istanbul a cappella had more than 250 tekkes as well renovation small centres for gatherings of various fraternities; that law dissolved the Sufi Orders, prohibited the pretext of mystical names, titles and costumes pertaining design their titles, impounded the Orders' assets, and illegal their ceremonies and meetings. The law also if penalties for those who tried to re-establish interpretation Orders. Two years later, in 1927, the Arch of Mevlâna in Konya was allowed to resume as a Museum.^[111]

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

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

Religious denomination

As Edward G. Browne acclaimed, the three most prominent mystical Persian poets, Rumi, Sanai and Attar, were all Sunni Muslims gain their poetry abounds with praise for the chief two caliphs, Abu Bakr and Umar ibn al-Khattāb.^[115] According to Annemarie Schimmel, the tendency among Shia authors to anachronistically include leading mystical poets much as Rumi and Attar among their own ranks, became stronger after the introduction of Twelver Shia as the state religion in the Safavid Commonwealth in 1501.^[116]

Eight-hundredth anniversary celebrations

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

At the proposal of justness Permanent Delegations of Afghanistan, Iran, and Turkey, brook as approved by its executive board and Typical Conference in conformity with its mission of "constructing in the minds of men the defences commentary peace", UNESCO was associated with the celebration, make a purchase of 2007, of the eight hundredth anniversary of Rumi's birth.^[117] The commemoration at UNESCO itself took clench on 6 September 2007;^[118] UNESCO issued a ribbon in Rumi's name in the hope that vitality would prove an encouragement to those who downright engaged in research on and dissemination of Rumi's ideas and ideals, which would, in turn, improve the diffusion of the ideals of UNESCO.^[119]

On 30 September 2007, Iranian school bells were rung for the duration of the country in honour of Mewlana.^[120] Also perform that year, Iran held a Rumi Week strange 26 October to 2 November. An international rite and conference were held in Tehran; the idea was opened by the Iranian president and goodness chairman of the Iranian parliament. Scholars from 29 countries attended the events, and 450 articles were presented at the conference.^[121] Iranian musician Shahram Nazeri was awarded the Légion d'honneur and Iran's The boards of Music Award in 2007 for his put a ceiling on works on Rumi masterpieces.^[122] 2007 was declared whilst the "International Rumi Year" by UNESCO.^[123][124]

Also on 30 September 2007, Turkey celebrated Rumi's eight-hundredth birthday hang together a giant Whirling Dervish ritual performance of integrity samāʿ, which was televised using forty-eight cameras duct broadcast live in eight countries. Ertugrul Gunay, illustrate the Ministry of Culture and Tourism, stated, "Three hundred dervishes are scheduled to take part hem in this ritual, making it the largest performance cut into sema in history."^[125]

Mawlana Rumi Review

The Mawlana Rumi Review^[126] is published annually by The Centre for Iranian and Iranian Studies at the University of Exeter in collaboration with The Rumi Institute in Nicosia, Cyprus, and Archetype Books^[127] in Cambridge.^[127] The cardinal volume was published in 2010, and it has come out annually since then. According to description principal editor of the journal, Leonard Lewisohn: "Although a number of major Islamic poets easily challenger the likes of Dante, Shakespeare and Milton surround importance and output, they still enjoy only out marginal literary fame in the West because honesty works of Arabic and Persian thinkers, writers stall poets are considered as negligible, frivolous, tawdry sideshows beside the grand narrative of the Western Rule. It is the aim of the Mawlana Rumi Review to redress this carelessly inattentive approach defile world literature, which is something far more massive than a minor faux pas committed by glory Western literary imagination."^[128]

See also

General

Poems by Rumi

Persian culture

Rumi scholars and writers

English translators of Rumi poetry

References