Author: Obaidullah Nimruzi
The Biography of Mawlana Jalal ad-Din Rumi ‘May Allah Have Mercy on Him’ (Part Three)
The Status of Masnavi in Mystical Poetry
The poems of Masnavi-ye Ma’navi are the greatest mystical work of Rumi, likely initiated between the years 657 to 660 AH. The first book contains 3,003 couplets. In terms of clarity of purpose, subtlety of meanings, depth of thought, purity, and mystical maturity, the Masnavi holds a unique position in the Islamic world. It can be said that mystical poetry began to take shape with Sanai, found expression and refinement with Sheikh Attar, and reached its pinnacle with Rumi.
The Works of Rumi
Besides this monumental mystical work, Rumi authored another great collection, the Diwan-e Kabir or Kulliyat-e Shams, comprising 40,236 couplets. These poems were dedicated to his spiritual mentor, Shams Tabrizi.
Another work is a prose collection titled Fihi Ma Fihi, some chapters of which are in Arabic, while the rest are in Persian. A fourth work is Makatib, a collection of his letters addressed to notable figures, offering personal advice and remedies for human spiritual ailments.
Rumi’s Perspective
Rumi’s views on ultimate truths were exceptionally broad, encompassing all Islamic sciences and the mystical school of thought founded on profound explanations. With passionate devotion, he reflected on the journey of human spiritual elevation in pursuit of union and worship, aiming for the highest human ideals and the quest for truth.
In his journey of love, Rumi looked at nothing but the Beloved. Hafez Shirazi, inspired by Rumi’s mysticism, wrote:
Translation of Persian Poem:
“When I fell in love, I thought I had found the ultimate treasure.
I didn’t know that this sea harbors waves of bloodshed.”
Rumi himself passionately writes in Diwan-e Shams:
“Out of joy and ecstasy, I do not fit in the world,
Yet I remain hidden from the world like the soul.”
The Scope of Rumi’s School of Thought
Rumi’s teachings are inseparably linked to his perspective on knowledge and truth. Scholars have extensively explored his life, conditions, works, and mystical ideas, not only in Persian-speaking and Islamic countries but also in the West. These studies aim to broaden the understanding and appreciation of the profound spirituality of this great figure.
Stages of Rumi’s Life
According to cultural scholars, Rumi’s life and extraordinary personality can be divided into three stages:
1. From Birth to Age 25
During this period, Rumi acquired all the intellectual and religious sciences of his time from his noble father and Sayyed Burhan al-Din Muhaqqiq Tirmidhi. By completing this stage, he excelled in jurisprudence, wisdom, and thought.
2. From Age 25 to 39
In this phase, Rumi engaged in ascetic practices and turned toward Sufism. He traveled to cities like Aleppo and Damascus, seeking the truth. During this time, he became a spiritual leader guiding seekers on the mystical path.
3. From Age 39 to His Meeting with Shams Tabrizi in 642 AH
This meeting marked a transformative stage, which lasted until his death. Rumi reflected on this phase in Diwan-e Shams:
“The essence of my life boils down to three phrases:
I was raw, I became cooked, I was burned.”
During this time, Rumi spent much of his life in Konya (the capital of the Eastern Roman Empire), expressing his deep devotion to Shams Tabrizi and composing the Diwan-e Shams.
Why Did Rumi’s Family Leave Balkh?
Some research suggests the reasons for Rumi’s family leaving Balkh include:
– Rumi’s father, Sultan al-Ulama, was a learned and eloquent man with great influence among the people, which provoked the suspicion of Sultan Muhammad Khwarazmshah, a tyrannical ruler of the time. Sultan al-Ulama feared falling victim to his wrath.
– Sultan Muhammad Khwarazmshah, known for his temper, had already drowned Sheikh Majd al-Din Baghdadi in the Amu Darya. Furthermore, Fakhr al-Din Razi, influential in Khwarazmshah’s court, incited hostility against Rumi’s father.
Other scholars believe the fear of Genghis Khan’s invasion was the primary reason for Rumi’s family’s migration, as Khwarazmshah’s actions against Mongol merchants provoked Genghis Khan’s aggression.
In any case, these circumstances compelled Sultan al-Ulama and his family, including the young Rumi, to leave their ancestral homeland of Balkh around 618 AH/1221 CE.
Rumi’s Death
Rumi had nearly completed his Masnavi when he fell ill. Eventually, on Sunday, 5th Jumada al-Akhir, 672 AH, at the age of 68, he passed away, leaving the mortal world.
Rumi’s Last Will
Rumi’s final will was:
“Turning away from arrogance leads to true leadership;
Forsaking desires is the strength of prophecy.”
In his final breaths, Rumi continued to advise people to be honest, charitable, Allah-fearing, just, and helpful to others while avoiding worldly desires.
Rumi’s admirers are global. As Henri Massé, a French professor, once said during his retirement celebration:
“I have devoted my life to teaching Persian literature so that I can introduce this marvelous treasure to you intellectuals.
Persian literature stands on four pillars: Ferdowsi, Sa’di, Hafez, and Rumi.
Ferdowsi is unparalleled and surpasses Homer.
Sa’di reminds us of Anatole France.
Hafez is comparable to Goethe, who considered himself a disciple of Hafez.
But Rumi… I could not find anyone comparable to Rumi in the world.
He is unique and will remain so.
Not only is he a poet and thinker, but Rumi is also a sociologist who deeply understands human nature and Allah. Value him, and through him, understand yourself and Allah. I have no further words about him.”
Continues…
By admin2