His teachings became the base for the order of the mevlevi, which his son Sultan Walad organised. Rumi encouraged Sama, listening to music and turning or doing the sacred dance. In the mevlevi tradition, samā 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: The lovers cause is separate from all other causes love is the astrolabe of God's mysteries. 54 Rumi's favourite musical instrument was the ney (reed flute).
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She was the one who sponsored the construction of his tomb in Konya. 51 The 13th century mevlâna mausoleum, for with its mosque, dance hall, dervish living quarters, school and tombs of some leaders of the mevlevi order, continues to this day to draw pilgrims from all parts of the muslim and non-Muslim world. Jalal al-Din who is also known as Rumi, was a philosopher and mystic of Islam. Teachings The general theme of Rumi's thought, like that of other mystic and Sufi poets of Persian literature, is that of tawhid — union with the beloved, from whom he sees himself as being cut off and aloof. His longing and desire to attain it is evident in the following poem from his book the masnavi : I died to the mineral state and became a plant, i died to the vegetal state and reached animality, i died to the animal state and. I have never become less from dying. At the next charge (forward) I will die to human nature, so that I may lift up (my) head and wings (and soar) among the angels, And I must (also) jump from the river of (the state of) the angel, everything perishes except His Face. The masnavi weaves fables, scenes from everyday life, qur'anic revelations and exegesis, and metaphysics into a vast and intricate tapestry. 53 In the east, it is said of him that he was "not a prophet — but surely, he has brought a scripture." This" needs a citation 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.
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. They would fill their hearts thesis from your work and compose music to accompany." 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. 48 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. 49 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, ; today the mevlâna 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. 50 georgian queen Gürcü hatun was a close friend of Rumi.
46 Rumi's love for, and his bereavement at the death of, Shams found their expression in an outpouring of lyric poems, divan-e shams-e tabrizi. He himself went out searching for Shams and journeyed again to damascus. There, he realised: Why should I seek? I am the same. His essence speaks through. I have been looking for myself! 47 writings Mewlana had been spontaneously composing ghazals (Persian poems and these had been collected in the divan-i kabir or Diwan Shams Tabrizi. Rumi found another companion in Sala ud-Din-e zarkub, a goldsmith. After Salah ud-Din's death, rumi's scribe and favourite student, hussam-e chalabi, assumed the role of Rumi's companion.
He also served as a molvi (Islamic teacher) 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 his life. From an accomplished teacher and jurist, rumi was transformed into an ascetic. Shams had travelled 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. He went out, never to be seen again. It is rumoured 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.
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45 self-published source from Baghdad they went to 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, most likely as a result of the insistent invitation of 'Alā' ud-Dīn key-qobād, ruler of Anatolia, baha' ud-Din resume came and finally settled in Konya in Anatolia within the westernmost territories of the seljuk sultanate of Rûm. Baha' ud-Din became the head of a madrassa (religious school) and when he died, rumi, aged twenty-five, inherited his position as the Islamic molvi. One of Baha' ud-Din's students, sayyed Burhan ud-Din Muhaqqiq Termazi, continued to train Rumi in the Shariah as well as the tariqa, especially that of Rumi's father. For nine years, rumi practised Sufism as a disciple of Burhan ud-Din until the latter died in 1240 or 1241. Rumi's public life then began: he became an Islamic Jurist, issuing fatwas and giving sermons in the mosques of Konya.
The popular hagiographical assertions that have claimed the family's descent from the caliph Abu bakr does not hold on closer examination and is rejected by modern scholars. The claim of maternal descent from the Khwarazmshah for Rumi or his father is also seen as a non-historical hagiographical tradition designed to connect the family with royalty, but this claim is rejected for chronological and historical reasons. The most complete genealogy offered for the family stretches back to six or seven generations to famous Hanafi jurists. We do not learn the name of Baha al-Din's mother in the sources, only that he referred to her as "Māmi" (colloquial Persian for Māma 42 and that she was a simple woman who lived to the 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.
When the mongols invaded Central Asia sometime between 12, baha ud-Din Walad, with his whole family and a group of disciples, set out westwards. According to hagiographical account which is not agreed upon by all Rumi scholars, rumi encountered one of the most famous mystic Persian poets, Attar, in the Iranian city of Nishapur, located in the province of Khorāsān. Attar immediately recognized Rumi's spiritual eminence. He saw the father walking ahead of the son and said, "Here comes a sea followed by an ocean." 43 44 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.
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10 Rumi lived most of his life under the persianate seljuk sultanate of Rum, where he produced his works 36 and died in 1273 AD. He was buried in Konya, and his shrine became a place of pilgrimage. 37 Upon his death, his followers and his son Sultan Walad founded the mevlevi order, also known as the Order of the Whirling Dervishes, famous for the sufi dance known as the sama ceremony. He was laid to rest beside his father, and over his remains a shrine was erected. A hagiographical account of him is described in Shams ud-Din Ahmad Aflāki's Manāqib ul-Ārifīn (written between 13). This biography needs to be treated with care as it contains both legends and facts about Rumi. 38 For example, professor Franklin Lewis of the University of Chicago, author of the most complete biography on Rumi, reviews has separate sections for the hagiographical biography of Rumi and the actual biography about him. 39 Rumi's father was Bahā ud-Dīn Walad, a theologian, jurist and a mystic from Balkh, who was also known by the followers of Rumi as Sultan al-Ulama or "Sultan of the Scholars".
Double-page illuminated frontispiece, 1st book (daftar) of the collection of poems ( Masnavi-i ma'navi 1461 manuscript Bowl of Reflections with Rumi's poetry, early 13th century. Rumi was born to native persian-speaking parents, originally from the balkh, in present-day afghanistan. He was born either in wakhsh, 4 a village on the vakhsh river in present-day tajikistan, 4 or in the city of Balkh, in present-day afghanistan. 2 28 Greater Balkh was at that time a major centre of Persian culture and Sufism had developed there for several centuries. The most important influences upon Rumi, besides his father, were the persian poets Attar and Sanai. 30 Rumi expresses his appreciation: "Attar was the spirit, sanai his eyes twain, And in time thereafter, came we figures in their train" 31 and mentions in another poem: "Attar has traversed the seven cities of love, we are still at the turn of one street". 32 His father was also connected to the spiritual lineage of Najm al-Din Kubra.
Rūmī ( ). Jalal ad-Din is an Arabic name meaning "Glory of the faith". Balkhī and Rūmī are his nisbas, meaning "from Balkh " and "from Rûm " ( Roman Anatolia 24 respectively. According to the authoritative rumi biographer Franklin Lewis of the University of Chicago, "the Anatolian peninsula which had belonged to the byzantine, or eastern Roman empire, had only relatively recently been conquered by muslims and even when it came to be controlled by turkish Muslim. As such, there are a number of historical personages born in or associated with Anatolia known as Rumi, a word borrowed from Arabic literally meaning 'roman in which context Roman refers to subjects of the byzantine Empire or simply to people living in or things. Mawlānā is a term of Arabic origin, meaning "our master". The term mawlawī / Mowlavi (Persian) and mevlevi (Turkish also of Arabic origin, meaning "my master is also frequently used for him. 26 Life jalal ad-Din Rumi gathers Sufi mystics.
Rumi has been described as the "most popular poet" 11 and the "best selling poet" in the United States. 12 business 13 Rumi's works are written mostly in Persian, but occasionally he also used Turkish, arabic, and Greek, in his verse. 17 18 His Masnavi (Mathnawi), composed in Konya, is considered one of the greatest poems of the persian language. 19 20 His works are widely read today in their original language across Greater Iran and the persian-speaking world. 21 22 Translations of his works are very popular, most notably in Turkey, azerbaijan, the United States, and south Asia. 23 His poetry has influenced not only persian literature, but also turkish, ottoman Turkish, azerbaijani, as well as the literature of some other Turkic, iranian, and Indo-Aryan languages including Chagatai, urdu and Pashto. A deep grasp of his original poetry requires excellent command of modern Persian, and an equally good command of Islamic prophetic traditions, and the qur'an.
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For other uses, see, rumi (disambiguation). Jalāl ad-Dīn Muhammad Rūmī persian : also known as, jalāl ad-Dīn Muhammad Balkhī ( mevlânâ /. Mawlānā "our master mevlevî /. Mawlawī "my master and more popularly simply. Rumi (30 September December 1273 was a 13th-century. Persian 1 7, sunni 8, muslim poet, jurist, islamic scholar, theologian, and, sufi mystic originally from, greater Khorasan. Rumi's influence transcends national borders and ethnic divisions: Iranians, tajiks, turks, greeks, pashtuns, other Central Asian Muslims, and the muslims of south Asia have greatly appreciated his spiritual legacy for the past seven centuries. 10 His poems have been widely translated into many of the world's languages book and transposed into various formats.