DOCSLIB.ORG

Ma'aarif E Mathnawi

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text

Load more

Ma’aarif- e -Mathnawi MA’AARIF E MATHNAWI A Commentary of the MATHNAWI Of Hazrat Maulana Jalaluddin Rumi (Rahmatullah Alaihe) By: Shaikh-ul-Arab Wal Ajam Arifbillah Hazrat-e-Aqdas Maulana Shah Hakeem Muhammad Akhtar Saheb (Damat Barakaatuhum) Publisher Kutub Khana Mazhari Gulshan Iqbal, Block 2 Karachi, Pakistan www.khanqah.org 1 Ma’aarif- e -Mathnawi Table of Contents ABOUT THE AUTHOR ............................................................... 8 FOREWORD ............................................................................. 10 INTRODUCTION ...................................................................... 12 SHORT BIOGRAPHY OF MAULANA RUMI ................................. 15 SECOND PHASE OF MAULANA RUMI’S LIFE ................................. 16 MAULANA’S WRITINGS .......................................................................... 18 SPECIALTIES OF THE MATHNAWI .................................................... 18 WRITING STYLE ......................................................................................... 19 SUMMARY OF THE LIFE OF MAULANA RUMI ................................20 THE MEETING OF MAULANA RUMI AND SHAMS TABREZI....24 THE STORY OF HAZRAT JAAFAR AL-TAYYAR ....................... 29 THE STORY OF SULTAN MAHMOOD GHAZNAWI ................... 32 THE STORY OF THE VEILED KING ......................................... 40 THE STORY OF HAZRAT SULTAN IBRAHIM BIN ADHAM (RAHMATULLAH ALAIHE )....................................................... 47 THE STORY OF HAZRAT PIR CHANGI .......................................67 THE STORY OF A HERDSMAN AND NABI MOOSA (ALAIHIS SALAAM ) ............................................................................... 73 THE STORY OF HAZRAT LUQMAAN ....................................... 76 2 Ma’aarif- e -Mathnawi THE STORY OF THE SAINT IN THE MOUNTAIN ........................85 THE STORY OF HAZRAT BILAL (RADHIALLAHO ANHO ) ........ 87 THE STORY OF SULTAN MAHMOOD AND AYAAZ .................. 93 THE STORY OF HAZRAT ZUN NOON MISRY ......................... 97 THE STORY ABOUT A CURE FOR SENSUAL LOVE ................. 100 A WORD OF WARNING REGARDING SENSUAL LOVE ........... 103 THE STORY OF HAZRAT ABUL HASAN KHARQANI .................. 108 THE STORY OF HAZRAT JALALUDDIN RUMI ........................ 114 THE STORY OF HAZRAT UMAR AND THE ROMAN ENVOY ... 127 THE STORY OF HOW A PERSON ’S MOUTH BECAME CROOKED BY HAVING MENTIONED THE PROPHET 'S NAME IN JEST .. 129 THE STORY OF THE 'N IGHT RUBY LAMP ' AND THE WATER COW..................................................................................... 130 THE STORY OF THE PATIENCE AND TOLERANCE OF NABI MOOSA .............................................................................. 133 THE STORY OF HAZRAT SAFOORA ...................................... 135 THE STORY OF THE FRIENDSHIP BETWEEN A FROG AND A MOUSE ................................................................................ 137 THE STORY OF THE PARROT AND THE SHOPKEEPER ........... 146 THE STORY OF THE UNGRATEFULNESS OF NAMROOD ....... 149 3 Ma’aarif- e -Mathnawi THE WISDOM OF HAZRAT LUQMAAN ................................. 152 THE STORY OF THE ACCEPTANCE OF "AAH " ....................... 153 THE STORY ABOUT THE DIFFERENT OPINIONS ON AN ELEPHANT ............................................................................ 155 THE VAIN IMAGINATION OF A FLY .................................... 156 THE STORY ABOUT THE TREATMENT FOR A TANNER ......... 158 THE STORY OF THE BEWITCHED PRINCE ............................ 159 THE STORY OF THE SINCERITY OF HAZRAT ALI ............... 162 THE STORY OF THE TRADER AND THE CAPTIVE PARROT .... 166 THE ROMANS AND THE CHINESE IN DECORATING ............ 168 THE STORY OF THE REPENTANCE OF HAZRAT NASOOH .... 170 THE STORY OF THE DEBATE OF HAZRAT ALI WITH A REJECTER ............................................................................. 173 THE STORY OF THE CONVERSATION BETWEEN HAZRAT MU'AWIYA AND IBLEES ...................................................... 175 THE STORY OF THE GRAMMARIAN AND THE SAILOR ......... 176 THE REJECTION BY A PHILOSOPHER ................................... 177 THE STORY OF HAKEEM JALINOOS .................................... 179 THE STORY OF RASULULLAH ’S (SALLELLAHO ALAIHE WASALLAM ) VISIT TO THE SICK ......................................... 181 4 Ma’aarif- e -Mathnawi THE STORY OF THE ROYAL FALCON .................................... 183 THE STORY OF THE FALCON AND THE OWLS ..................... 184 THE STORY OF A PEACOCK AND THE HAKEEM .................... 185 THE STORY OF HAZRAT ANAS BIN MAALIK ...................... 186 THE STORY OF A THIEF DURING THE TIME OF HAZRAT UMAR (RADHIALLAHO ANHO ) ........................................................ 187 THE STORY OF HAZRAT MOOSA VISITING THE SICK ........ 189 THE STORY OF THE TREE OF LIFE ...................................... 190 THE STORY OF HAZRAT IZRAEEL STARING AT PERSON ..... 192 THE STORY OF THE PLAN OF THE THIRSTY ONE ............... 193 THE STORY OF PROMISING TO DO SOMETHING TOMORROW ............................................................................................ 195 THE STORY OF A MOUSE LEADING A CAMEL ...................... 197 THE STORY OF THE KILLING OF THE ELEPHANT CUB ......... 200 THE VIRTUE OF REQUESTING DUA ’A FROM OTHERS .......... 202 THE STORY THAT OUR SAYING 'Y A ALLAH ' IS HIS REPLY 204 THE STORY OF MAJNOON LOVING THE DOGS OF LAYLA’S STREET .............................................................................. 205 THE STORY OF LAYLA AND THE CALIPH OF BAGHDAD ....... 207 5 Ma’aarif- e -Mathnawi THE STORY OF MAJNOON WRITING LAYLA 'S NAME ON THE SAND ................................................................................... 209 THE STORY OF HAZRAT MOOSA AND TAUHEED ................. 214 THE STORY OF NABI SULAIMAN AND HIS INVITATION TO BILQEES .............................................................................. 217 THE STORY OF NABI MOOSA INVITING FIR ’AUN TO ISLAM ............................................................................................ 220 THE STORY OF FIR ’AUN CONSULTING WITH HIS WIFE AASIYA OVER EMBRACING ISLAM ....................................... 222 THE STORY OF MAJNOON AND HIS CAMEL ....................... 226 THE STORY OF THE PERSON WALKING WITH A LAMP IN THE DAY ...................................................................................... 228 THE STORY OF THE SLAVE WHO DID NOT COME OUT OF THE MOSQUE .............................................................................. 230 THE STORY OF NABI ESA FLEEING FROM AN INSANE PERSON ............................................................................................ 231 THE STORY OF A TWO -MONTH OLD BABY CONVERSING WITH RASULULLAH ........................................................................ 234 THE STORY OF AN EAGLE TAKING RASULULLAH (SALLELLAHO ALAIHE WASALLAM )'S SOCKS ............................................ 235 THE STORY OF A KING AND HIS BELOVED ......................... 237 THE TREATMENT FOR EVIL AND FIGURATIVE LOVE ........... 240 6 Ma’aarif- e -Mathnawi THE STORY OF A WOMAN CRYING BEFORE ALLAH TA’ALA OVER THE LOSS OF HER CHILDREN .................................... 242 THE STORY OF A CHILD BEING THROWN INTO THE FIRE IN THE PRESENCE OF HIS MOTHER ......................................... 243 THE STORY OF THE WIND 'S DESTRUCTION OF THE PEOPLE OF NABI HOOD (ALAIHIS SALAAM ) ................................... 245 THE STORY OF A MOSQUITO COMPLAINING TO NABI SULAIMAN (ALAIHIS SALAAM )........................................... 246 THE STORY OF THE MOURNING TREE ................................ 248 THE STORY OF THE MIRACLE OF THE PEBBLES .................. 249 THE STORY OF THE PERSON CRYING OVER HIS DOG ......... 250 THE STORY OF AYAAZ AND THOSE WHO WERE JEALOUS OF HIM ..................................................................................... 251 THE DIFFERENCE BETWEEN UJUB AND TAKABBUR ............. 255 THE STORY OF ONE WHO CONSIDERED HIMSELF FORCED 257 THE STORY OF A MAN WITH A LION TATTOO ON HIS ARM ............................................................................................ 258 THE STORY OF THE SNAKE IN THE CITY OF BAGHDAD ..... 260 TOWARDS FOLLOWING A SAINTLY SPIRITUAL GUIDE ....... 262 7 Ma’aarif- e -Mathnawi About the Author Shaikh-ul-Arab Wal Ajam Arifbillah Hazrat-e-Aqdas Maulana Shah Hakeem Muhammad Akhtar Saheb (damat barakaatuhum) is a glittering star amongst the friends of Allah Ta’ala. Hazrat Maulana's heart is brimming with the LOVE of Allah Ta’ala and His beloved Rasul (sallellaho alaihe wasallam ). Readers of Hazrat Maulana Hakeem Muhammad Akhtar Saheb's ( damat barakaatuhum ) writings and listeners of his speeches are in reality drinking from the three fountains of knowledge and sincere LOVE for Allah Ta’ala and His beloved Rasul ( sallellaho alaihe wasallam ). These three great spiritual fountains are: Hazrat Maulana Shah Abdul Ghani Phulpuri Saheb (Rahmatullah Alaihe) Hazrat Maulana Shah Muhammad Ahmad Saheb (Rahmatullah Alaihe) and Hazrat Maulana Shah Abrarul Haq Saheb (Rahmatullah Alaihe) in whose company Hazrat spent many years of his life and received 'khilafat' from them. Hazrat Maulana Shah Hakeem Muhammad Akhtar Saheb (damat barakaatuhum ) is the author of numerous books on various subjects, especially on 'Tasawwuf ' and on "Maarifat" (recognition) of Allah Ta’ala. His commentary of the 'Mathnawi Sharif' of Maulana Rumi Saheb ( Rahmatullah Alaihe ) has been hailed by great Ulama such as Maulana
Recommended publications
  • An Assessment on Some of the Opinions and Theological Convictions of Seyyid Burhaneddin (Rumi’S Master)

    An Assessment on Some of the Opinions and Theological Convictions of Seyyid Burhaneddin (Rumi’S Master)

    IOSR Journal Of Humanities And Social Science (IOSR-JHSS) Volume 20, Issue 3, Ver. V1 (Mar. 2015), PP 79-86 e-ISSN: 2279-0837, p-ISSN: 2279-0845. www.iosrjournals.org An Assessment on Some of the Opinions and Theological Convictions of Seyyid Burhaneddin (Rumi’s Master) Osman Oral, PhD Assistant Professor of Kalam (Islamic Theology) Department of Basic Islamic Sciences Bozok University Faculty of TheologyYozgat, Turkey, 66000 Abstract: One of the main and the most important objectives of Kalam is to create a firm belief in people’s hearts, to keep this belief from the danger of doubts, and to effort for providing different methods and techniques in the light of the Qur'an and Sunnah in this way. The aim of Sufism is also to educate self-ego and to preserve the belief within this moral axis. Seyyid Burhaneddin Tirmidhi is an important Sufi who was born at the end of the XII century and lived in the first half of the XIII century. His significance comes from his being the first master of Rumi by teaching him theological and mystical aspect of Islam for a long time. This article examines theological opinions of Seyyid Burhaneddin who has a significant place in the Sufi circles and the Anatolian Islamic culture. Keywords: Seyyid Burhaneddin, Rumi, Sufism, Faith, Tirmidhi, Kayseri I. Introduction Science of Kalam, first of all explores the vahdâniyet among the God's essence and attributes.1 It also determines the principles of Islam about faith and actions through nass (the Qur‟an and the Sunnah) and builds them on the basis of rational method.2 Sufism brings the truths of Islamic Theology toward general issues into very simple level which let also everyone will be satisfied.
  • Mewlana Jalaluddin Rumi - Poems

    Mewlana Jalaluddin Rumi - Poems

    Classic Poetry Series Mewlana Jalaluddin Rumi - poems - Publication Date: 2004 Publisher: Poemhunter.com - The World's Poetry Archive Mewlana Jalaluddin Rumi(1207 - 1273) Jalal ad-Din Muhammad Balkhi (Persian: ?????????? ???? ?????), also known as Jalal ad-Din Muhammad Rumi (?????????? ???? ????), and more popularly in the English-speaking world simply as Rumi (30 September 1207 – 17 December 1273), was a 13th-century Persian[1][6] poet, jurist, theologian, and Sufi mystic.[7] Iranians, Turks, Afghans, Tajiks, and other Central Asian Muslims as well as the Muslims of South Asia have greatly appreciated his spiritual legacy in the past seven centuries.[8] Rumi's importance is considered to transcend national and ethnic borders. His poems have been widely translated into many of the world's languages and transposed into various formats. In 2007, he was described as the "most popular poet in America."[9] Rumi's works are written in Persian and his Mathnawi remains one of the purest literary glories of Persia,[10] and one of the crowning glories of the Persian language.[11] His original works are widely read today in their original language across the Persian-speaking world (Iran, Tajikistan, Afghanistan and parts of Persian speaking Central Asia).[12] Translations of his works are very popular in other countries. His poetry has influenced Persian literature as well as Urdu, Punjabi, Turkish and some other Iranian, Turkic and Indic languages written in Perso-Arabic script e.g. Pashto, Ottoman Turkish, Chagatai and Sindhi. Name Jalal ad-Din Mu?ammad Balkhi (Persian: ?????????? ???? ????? Persian pronunciation: [d?æl??læddi?n mohæmmæde bælxi?]) is also known as Jalal ad- Din Mu?ammad Rumi (?????????? ???? ???? Persian pronunciation: [d?æl??læddi?n mohæmmæde ?u?mi?]).
  • An Investigation Into the Prevalence of the Hindu Yogas in Sufism

    An Investigation Into the Prevalence of the Hindu Yogas in Sufism

    1 AN INVESTIGATION INTO THE PREVALENCE OF THE HINDU YOGAS IN SUFISM By Jalaledin Ebrahim M.A. Ph.D (c) http://jalaledin.blogspot.com Introduction With the recent proliferation of translations into English of the love poetry of Mevlana Jalaluddin Rumi and Hafez, Sufism, which is the esoteric or mystical dimension of Islam, has been widely considered, in the popular literature, a “ bhakti ” tradition, in which, “the aim of bhakti yoga is to direct toward God the love that lies at the base of every heart” (Smith, 1991, p. 32). On further investigation, a deeper appreciation of Sufism can be gained by comparing and contrasting the combinations (or lack thereof) of the Hindu yogas in the paths of several renowned Sufi Masters, such as Mansur Al- Hallaj (d. 992), Jalaluddin Rumi (d. 1273), Hafez (d. 1389), and Ibn al-Arabi (d.1240), who was known as the Shaykh al-Akbar, the greatest Sufi Master and the Seal of the Saints. 2 This paper seeks to explore the paths of these Sufi Masters within the framework of the four Hindu yogas and their relationship to the “stations of the heart” presented by a Sufi sheikh of the Jerrahi Order, Dr. Robert Frager, (1999) in “Heart, Self and Soul: The Sufi Psychology of Growth, Balance and Harmony.” Frager explains the contribution of Hakim al-Tirmidhi (d.ca. 932) to the theory of Sufism’s “four stations of the heart”: the breast, the heart, the inner heart and the innermost heart. Each of these stations houses a light. “The breast is the home of the Light of Practice of the outer forms of any religion.
  • The Muslim 500 2011

    The Muslim 500 2011

    The Muslim 500 � 2011 The Muslim The 500 The Muslim 500 � 2011 The Muslim The 500 The Muslim 500The The Muslim � 2011 500———————�——————— THE 500 MOST INFLUENTIAL MUSLIMS ———————�——————— � 2 011 � � THE 500 MOST � INFLUENTIAL MUSLIMS · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · All rights reserved. No part of this book may be repro- The Muslim 500: The 500 Most Influential Muslims duced or utilised in any form or by any means, electronic 2011 (First Edition) or mechanic, inclding photocopying or recording or by any ISBN: 978-9975-428-37-2 information storage and retrieval system, without the prior · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · written permission of the publisher. Views expressed in The Muslim 500 do not necessarily re- Chief Editor: Prof. S. Abdallah Schleifer flect those of RISSC or its advisory board. Researchers: Aftab Ahmed, Samir Ahmed, Zeinab Asfour, Photo of Abdul Hakim Murad provided courtesy of Aiysha Besim Bruncaj, Sulmaan Hanif, Lamya Al-Khraisha, and Malik. Mai Al-Khraisha Image Copyrights: #29 Bazuki Muhammad / Reuters (Page Designed & typeset by: Besim Bruncaj 75); #47 Wang zhou bj / AP (Page 84) Technical consultant: Simon Hart Calligraphy and ornaments throughout the book used courtesy of Irada (http://www.IradaArts.com). Special thanks to: Dr Joseph Lumbard, Amer Hamid, Sun- dus Kelani, Mohammad Husni Naghawai, and Basim Salim. English set in Garamond Premiere
  • The Concept of Generosity in Rumi's Mathnawi: an Analysis

    The Concept of Generosity in Rumi's Mathnawi: an Analysis

    THE CONCEPT OF GENEROSITY IN RUMI’S MATHNAWI: AN ANALYSIS BY SUZANA SUHAILAWATY MD. SIDEK A thesis submitted in fulfilment of the requirement for the degree of Doctor of Philosophy (Islamic and Other Civilization) International Institute of Islamic Thought and Civilization International Islamic University Malaysia JULY 2015 ABSTRACT This work examines generosity in the Mathnawi of Maulana Rumi. The thesis identifies fifteen stories not related directly to generosity in the Mathnawi. These were categorized into three groups: acts which are devoid of any generosity, sincere generosity, insincere generosity. These are mainly stories involving companions, saints and sometimes fables. The stories pertaining to the Prophet were used differently by Rumi. In some instances, he changed the gender of the person from that in the hadith and embellishes the stories with his own story. There are instances in which he takes two separate hadiths and make them one. In all cases, Rumi changes the scenario to make his own. The extensive change to the original does not allow us to call them hadith anymore. This dissertation shows that Rumi has spared no opportunity to show that generosity is extremely important in all its form and without being generous, one cannot reach the highest station in life. This is because the thesis shows that in Islam it does not only involve giving, but giving the best we have. ii ملخص البحث يقدم هذا البحث دراسة ملوضوع الكرم يف مثنوي موﻻنا جﻻل الدين الرومي. البحث يتناول مخسة عشر قصة من املثنوي ﻻ ترتبط بالكرم بشكل مباشر. مت تقسيم هذه القصص يف ثﻻث جمموعات: اﻷفعال اليت ختلو من الكرم، والكرم بإخﻻص والكرم بغري إخﻻص.
  • METAPHORS of MUSIC & DANCE in RUMI's MATHNAWI Abstract

    METAPHORS of MUSIC & DANCE in RUMI's MATHNAWI Abstract

    KHATA – Journal Of Dialogue Of Civilisations METAPHORS OF MUSIC & DANCE IN RUMI’S MATHNAWI Amir H. Zekrgoo Professor of Islamic & Oriental Arts International Institute of Islamic Thought & Civilization (ISTAC) International Islamic University Malaysia (IIUM) Email: [email protected] The sages have said: the melodies we hear from the rotation of the celestial sphere (Rumi) Abstract The sound of music has often been used metaphorically by Sufis and other mystics to introduce connections to a true domain that may not be seen or touched externally, but could be felt as strong, if not more! Persian Poetry is full of such symbolic expressions. Rumi’s Mathnawi is among the sources where such metaphors find creative and colorful manifestations. The Mathnawi begins with a profound passage at the core of which stands a musical instrument: "The Flute". The Flute (or the reed) symbolizes a pure natural man who, despite being hollow of ego and worldly desires, feels empty and sad, for in the void within he feels strong longing for the Beloved who is absent; and that is why the melodies produced by the flute are often sad. Sufis maintain that melodies and rhythms prepare the soul for a deeper comprehension of the divine realities and a better appreciation of a music that is celestial in nature. Rumi views samā’ (the spiritual Sufi dance) in the same manner. Body, which is the carrier of the soul, in the process of samā’ is supposed to find its true rhythm. True samā‘, according to him, transcends the movement of body to unite the dancer’s soul with the Source.
  • The Way to a Happy Married Life

    The Way to a Happy Married Life

    The Way to a Happy Married Life The Way to a Happy Married Life Shaikh-ul-Arab Wal-Ajam Arifbillah Hazrat-e-Aqdas Maulana Shah Hakeem Muhammad Akhtar Saheb (dâmat barakâtuhum) Khanqah Imdadia Ashrafia Gulshan Iqbal, Block 2 Karachi, Pakistan www.khanqah.org 1 Table of Contents 1. Dedications ...................................................................................................................2 2. Preface .........................................................................................................................2 3. Introduction ..................................................................................................................2 4. Khutbah ........................................................................................................................3 5. Taqwa ..........................................................................................................................4 6. The Power of Allah Ta’ala ................................................................................................4 7. Family Planning Not Necessary - Allah Ta’ala Provides ........................................................5 8. The Rights of In-Laws .....................................................................................................6 9. Remedy for Anger ..........................................................................................................7 10. Parents Rights ..............................................................................................................9
  • Experiencing Rumi and Pico

    Experiencing Rumi and Pico

    EXPERIENCING RUMI AND PICO: CONVERGING THOUGHTS, DIVERGING KNOWLEDGE A Thesis submitted to the faculty of AS 36 San Francisco State University In partial fulfillment of the requirements for • SU the Degree Master of Arts In Humanities by Parisa Soultani Sausalito, California December 2017 Copyright by Parisa Soultani 2017 CERTIFICATION OF APPROVAL I certify that I have read Experiencing Rumi and Pico: Converging Thoughts, Diverging Knowledge by Parisa Soultani, and that in my opinion this work meets the criteria for approving a thesis submitted in partial fulfillment of the requirement for the degree Master of Arts in Humanities at San Francisco State University. Carel Bertram Ph.D. Professor of Humanities <x_ Sandra Luft Ph.D. Professor of Philosophy EXPERIENCING RUMI AND PICO: CONVERGING THOUGHTS, DIVERGING KNOWLEDGE Parisa Soultani Sausalito, California 2017 Giovanni Pico della Mirandola (1463-1494) and Jalal ad-Din Muhammad Rumi (1207- 1273) came to similar conclusions while looking for answers to deep questions about the place of human in nature and her relationship to God. Both Rumi and Pico sought to approach this quest with an open mind that uses reason and experience rather than relying solely on traditional knowledge and religious doctrines, and they came to similar conclusions that put human concerns first in divine creation. While Pico remains reliant on reason and speaks in terms of philosophy, Rumi sees and speaks from another dimension: the path of direct experience expressed through poetry and allegory. I certify that the Abstract is a correct representation of the content of this thesis. Chair, Thesis Committee Date TABLE OF CONTENTS 1.
  • The Perception of Human in the Theology of Jalalu'd-Din Al-Rumi

    The Perception of Human in the Theology of Jalalu'd-Din Al-Rumi

    The Perception of Human in the Theology of Jalalu’d-Din al-Rumi (1207-1273) Ramazan Altintas Faculty of Theology University of Seljuk Abstract Jalalu’din al-Rumi is a Turkish sufi and was born in Balkh. He is one of the greatest of Sufi poets. The principal work of Rumi is his massive Mathnawi. Rumi is also a philosopher. He taught the Sufi doctrine that the chief end of life is to liberate oneself from human thoughts and wishes, human needs, and the outward impressions of the senses, so that one may become a mere mirror for the God. So bowdlerized an essence does one's mind become that it is as nearly as possible nothing, yet while in this state it can, by a union with the Divine Essence, mysteriously become the All. The general theme of Rumi's thought is essentially that of the concept of Tawhid. Rumi believed passionately in the use of music, poetry, and dance as a path for reaching God. For Rumi, God is the ground as well as the goal of all existence. For Rumi, religion was mostly a personal experience and not limited to logical arguments or perceptions of the senses. Rumi, God and Human I searched for God among the Christians and on the Cross and therein I found Him not.I went into the ancient temples of idolatry; no trace of Him was there. I entered the mountain cave of Hira and then went as far as Qandhar but God I found not. With set purpose I fared to the summit of Mount Caucasus and found there only 'anqa's habitation.Then I directed my search to the Kaaba, the resort of old and young; God was not there even.
  • Historicizing Influence of Ottoman Mysticism and Mawlana Jalal Al-Din Rumi Through Contemporary Turkish Literature

    Historicizing Influence of Ottoman Mysticism and Mawlana Jalal Al-Din Rumi Through Contemporary Turkish Literature

    World Journal of Islamic History and Civilization, 3 (3): 134-142, 2013 ISSN 2225-0883 © IDOSI Publications, 2013 DOI: 10.5829/idosi.wjihc.2013.3.3.3307 Historicizing Influence of Ottoman Mysticism and Mawlana Jalal Al-Din Rumi Through Contemporary Turkish Literature Nilgun Anadolu-Okur Department of African American Studies, Temple University, Philadelphia, PA 19122, United States of America Abstract: Mawlana Jalal al-Din Rumi influenced Western societies with his teachings on mysticism and alternative approaches for human predicaments such as war, aggression and clash of civilizations. The 13th century Muslim poet is recognized throughout the world as a philosopher of tasawwuf and multicultural discourse; he is the leader of Sufism and a teacher on non-violence, brotherly love, tolerance and conflict resolution. At times of global conflict such as the 2011 Arab Spring, the Syrian resistance and the Israeli-Palestinian conflict, Rumi’s modest appeal for open dialogue and human bonding is much sought for. Yet despite his long-standing legacy, Western world still fails to connect Rumi to his historical and political roots in Turkey, where he eventually embraced eternity. Rumi belongs and is squarely centered within the long-established tradition of Ottoman mysticism and Islamic studies, an inspiration to millions of scholars, authors, activists and philosophers around the world from India and Malaysia to the Americas, Middle-East, Europe, Asia and sub-Saharan Africa. Turkish author Elif Shafak illustrates how bridges can be built between Muslims and non-Muslims in Forty Rules of Love (A k). The semi-historical novel is a testimony on how Rumi’s Mathnawi and Ottoman mysticism is revered as Islam’s most significant gift to the world.
  • Traces of Greco-Roman Mythology in Classical Turkish Literature: the Thread of Life / B

    Traces of Greco-Roman Mythology in Classical Turkish Literature: the Thread of Life / B

    532 / RumeliDE Journal of Language and Literature Studies 2020.19 (June) Traces of Greco-Roman mythology in classical Turkish literature: The Thread of Life / B. Alpaydın (pp. 528-540) Traces of Greco-Roman mythology in classical Turkish literature: The Thread of Life Bilal ALPAYDIN1 APA: Alpaydın, B. (2020). Traces of Greco-Roman mythology in classical Turkish literature: The Thread of Life. RumeliDE Dil ve Edebiyat Araştırmaları Dergisi, (19), 528-540. DOI: 10.29000/rumelide.752507. Abstract It is wholly acknowledged that prior to the Turks’ conquest of Anatolia, this land was inhabited by diverse cultures and civilizations. Following its conquest, however, large segments of the various populations living in Anatolia continued to reside in their native homelands, indicating that the Turks lived together with these indigenous cultures for centuries. Greeks and Romans made up only one aspect of these various cultures. Although nowhere near as pervasive as their Persian and Arab counterparts, the cultures and mythologies of both the Greeks and Romans are discernible in Turkish culture, which is only natural after having shared the same homeland for many years in Anatolia and Europe. One such example is the occasional likening of a beloved’s hair to snakes in classical Turkish literature, reminiscent of Medusa’s own snake-like hair in Greek mythology. Indeed, the poems written in Greek by Mawlānā Jalāl al-Dīn Rūmī and Ahmed Pasha demonstrate that Turkish poets were not complete strangers to Western sources. After providing information about the three Moirai sisters known as the goddesses of fate in Greek and Roman mythology, this article will move on to address how they indirectly appear in classical Turkish literature.
  • Conflicts in Islam on the 'Periphery': Doctrines, Cultures, Politics

    Conflicts in Islam on the 'Periphery': Doctrines, Cultures, Politics

    Conflicts in Islam on the Asian and African 'Periphery': Doctrines, Cultures, and Politics Dietrich Reetz Zentrum Moderner Orient, Berlin, Germany Although Islam emerged as a religion of the book in the Arabian Peninsula, it has since become a global phenomenon spanning different regions and cultures across the world. From this perspective the history and development of Islam can be read as a struggle between consistency and diversity. On one side, it has been a remarkable achievement to maintain the relative coherence of the practice and belief systems of Islam over such vast distances. On the other, its divergent interpretations and prac- tices have repeatedly threatened to disrupt the common framework of references. The aim of this chapter is to discuss conflict on the ‘periphery’ of Islam in terms of this inner-Islamic dialogue that has shaped much of Islamic mobilisation.1 Different trends emerged that at once followed a general pattern while at the same time questioning this pattern and its validity. Consequently we have to grapple with sweeping gener- alisations. To grasp the complexity of the issue we will have to question these very assumptions highlighting their inconsistencies and counter-currents. Centre and Periphery The polarisation between the Arabian roots of Islam and its global spread has given rise to the problematic assumption that in Islam we can clearly distinguish between a centre and a periphery. Such dichotomy reflected the juxtaposition between the tradi- tional ‘centres of Islam’ in Arabia, with Mecca and Medina occupying a special place of pride, and the role and power of scholars, leaders and followers of Islam to inter- pret and practice it as a religion in vastly diverse circumstances on the so-called pe- riphery.