Maulana biography pdf

Continue For other purposes, see Rumi (disambigation). Persian poet of the 13th century RumiStatu Rumi in Buk, TurkeyTiteMevlane, Mavlan, MavlavePersonalGeneres30 September 1207Balh (modern Afghanistan), or Vakhsh (modern Tajikistan), Hwarezm Empire 17 December 1273 (age 66) Konya (present-day Turkey), Sultanate Ruming placeTomba Mevlan Rumi, Museum Mevlan, Konya, TurkeyReligy-IslamistearussianEastea Golden AgeRegionTheRageThe Hwaresmian Empire (Balch: 1207-1212, 1213-1217; Samarkand: 1212-1213) Akhirshe: 1219-1222; Larende: 1222-1228; Cognac: 1228-1273) Dewan-Shams-i Tabrazi, Fahi me fehiTarikAMevleviMuslim leader under the influence of Muhammad, al-Ghazali, Muhakkek Termezi, Baha-ud-din zakaria, Attar, Sanai, Abu Saada Abulḫayr, Ḫaraqānī Sultan Valad, Shams Tabrizi, , Sadr al-Din al-Kunawi, Jami, Shah Abdul Latif Bhittai, Kazi Nazrul Islam, Abdolhossein Sarinqub, Abdolkarim Sorush, Hossein Elahi Gomsha, Muhammad Iqbal, my master), and more popular simply as Rumi (September 30, 1207- ,ﻣﻮﻟﻮی) Our Master), Mellev/Mavlawi ,ﻣﻮﻻﻧﺎ) Mevlan/Mavlan ,(ﺟﻼل اﻟﺪﯾﻦ ﻣﺤﻤﺪ ﺑﻠﺨﻰ) also known as Jalal al-Din Muhammad Balhi ,(ﺟﻼل اﻟﺪﯾﻦ ﻣﺤﻤﺪ روﻣﯽ :Hossein Najbal, Hossein Najing, Hossein Naiball, Hosssein Naiqer Jalelle al-Din Muhammad Roeme (Persian December 17, 1273), was a 13th-century Persian poet, poet, faq, Islamic scholar, theologian and Sufi mystic originally from Greater Khorasan in Greater . Rumi's influence transcends national borders and ethnic differences: Iranians, Tajiks, Turks, Greeks, Pashtuns, other Central Asian Muslims and Muslims of the Indian subcontinent have appreciated its spiritual heritage over the past seven centuries. His poems have been widely translated into many languages around the world and translated into different formats. Rumi was described as the most popular poet and the best-selling poet in the United States. Rumi's works are written mainly in Persian, but sometimes he also used Turkish, Arabic and Greek. His Masnawi (Matnawi), composed in Konya, is considered one of the greatest poems of the Persian language. His works are widely read today in their original language in Greater Iran and in the Persian-speaking world. Translations of his works are very popular, especially in Turkey, Azerbaijan, ﺟﻼل اﻟﺪﯾﻦ ﻣﺤﻤﺪ) or Jalal al-Din Musammad Ryme (ﺟﻼل اﻟﺪﯾﻦ ﻣﺤﻤﺪ ﺑﻠﺨﻰ :the United States and South Asia. His poetry not only Persian literature, but also literary traditions of Ottoman Turkish, Chagatai, Urdu and Pashtu languages. He is most often referred to as Rumi in English. His full name is Jalal al-Din Musammad Balhi (Persian Jalal ad-Din is an Arabic name for Glory to Faith. Balhi and Remy are his nisbass, which means, respectively, from Balkh and from Ryoma (Roman, what European history now calls Byzantine, Anatolia). According to the authoritative biographer Rumi Franklin Lewis of the University of Chicago, The Anatolian Peninsula, which .(روﻣﯽ belonged to the Byzantine or Eastern Roman Empire, was only relatively recently conquered by Muslims, and even when it became controlled by Turkish Muslim rulers, it was still known to Arabs, Persians and Turks as a geographical area of The Rum. Thus, there are a number of historical personalities born in or associated with Anatolia Mullah-e-Remy). It is widely known for the sobriety of ﻣﻼی روﻣﯽ Mullah-e-Rom or ﻣﻼی روم) known as Rumi, the word borrowed from Arabic literally means Roman, in which the context of Roman refers to the subjects of the Byzantine Empire or simply to the people living in or things related to Anatolia . It was also known as Mullah Roma Maulawi/Maulawi (Persian) and Mevlevi (Turkish), also of Arab origin, which means my master, is also often used for it. Sufi mystics gather in life Jalal ﻣﻮﻟﻮی is an Arabic term meaning our master. The term (ﻣﻮﻻﻧﺎ) Persian pronunciation: moulɒːnɒ) in Iran and commonly known as Mevlan in Turkey. Mavlane ﻣﻮﻻﻧﺎ :Mavlani/Molan (Persian ad-Din Rumi. Two-page illuminated frontispiece, 1st book (dafar) collection of poems (Masnavi-i ma'navi), manuscript of 1461 Bowl of Reflections with Rumi's Poetry, early 13th century. Brooklyn Museum. The review of Rumi was born to indigenous Persian-speaking parents, originally from Balkh, in modern Afghanistan. He was born either in Vakhsha, a village on the Vakhsh River in present-day Tajikistan, or in the city of Balkh, actually in Afghanistan. The Great Balch was at that time a major center of Persian culture, and Sufism developed there for several centuries. The most important influences on Rumi, in addition to his father, were the Persian poets Attar and Sanai. Rumi expresses his gratitude: Attar was the spirit, Sanai through the eyes of twain, And eventually, we came on their train and mentions in another poem: Attar crossed the seven cities of Love, We are still at the turn of one street. His father was also associated with Najm al-Din Kubra's spiritual line. Rumi lived most of his life under Seljuk Sultanate of Roma, where he produced his works and died in 1273 AD. He was buried in Konya, and his shrine became a place of pilgrimage. After his death, his followers and his son Sultan Valad founded the Order of Mevlevi, also known as the Order of the Vortex Dervishes, known as the Sufi dance known as the Sama Ceremony. He was buried next to his father, and a shrine was erected above his remains. The agiographic story about him is described in Shams ud-Din Ahmad Aluki's Manakibe ul-Arifphon (written between 1318 and 1353). This biography should be treated with caution, as it contains both legends and facts about Rumi. For example, Professor Franklin Lewis of the University of Chicago, author of Rumi's most complete biography, has separate sections for Rumi's hagiographic biography and factual biography of him. Popular agiographic allegations that claimed that the family of origin from caliph Abu Bakr is not kept on more scrutiny and rejected by modern scientists. The claim of maternal origin from Hwarazmshah to Rumi or his father is also regarded as a non-historical hagiographic tradition designed to link the family to royalty, but this claim is rejected for chronological and historical reasons. The most comprehensive genealogy offered for the family is six to seven generations for prominent Hanafi lawyers. We do not recognize the name of Bach's mother ad-Din in the sources, only that he called her Mom (colloquial Persian for Meme), and that she was a simple woman who lived until the 1200s. Rumi's mother was Mumina Khutan. The family's profession for several generations has been the Islamic preachers of the liberal Hanafi rite, and this family tradition was continued by Rumi (see his Fihi Ma Fi and Seven Sermons) and Sultan Valad (see Marif Valadi for examples of his daily sermons and lectures). When the Mongols invaded Central Asia sometime between 1215 and 1220, Baha ud-Din Valad, with his entire family and a group of disciples, went west. According to the hagiographical story, which is not agreed by all Rumi scholars, Rumi encountered one of the most famous mystical Persian poets Attar in the Iranian city of Nishapur, located in Khorasan province. Attar immediately recognized Rumi's spiritual highness. He saw a father walking in front of his son and said, Here is the sea, followed by the ocean. Attar gave the boy his Asrarnam, a book about the obfuscation of the soul in the material world. This meeting had a profound effect on eighteen-year-old Rumi, and then became for his work. From Nishapur, Valad and his entourage traveled to Baghdad, where they meet many of the city's scholars and Sufis. From Baghdad, they went to Hedzaz and made a pilgrimage to Mecca. The migratory caravans then passed through Damascus, Malatya, Erzinkan, Sivas, Kayseri and Nowhere. They finally settled in Karaman for seven years; Rumi's mother and brother both died there. In 1225, Rumi married Gouhar Khatun in Karaman. They had two sons, Sultan Valad and Ala-Eddin Chalabi. When his wife died, Rumi remarried and had a son, Amir Alim Chalabi, and a daughter, Malake Khatun. On May 1, 1228, most likely as a result of the insistent invitation of Ale ud-Dina Ki-Sobada, ruler of Anatolia, Baha ud-Din came and finally settled in Konya in Anatolia in the westernmost territories of the Sultanate Seljuk in Ryme. Educated and meetings with Shams-i Tabrizi Baha ud-Din became the head of a madrassa (religious school), and when he died, Rumi, at the age of twenty-five, inherited his position as an Islamic molvi. One of Baha ud-Din's disciples, Syed Burhan ud-Din Muhakik Termazi, continued to teach Rumi in Sharia as well as in Tariq, especially Father Rumi. For nine years, Rumi practiced Sufism as a disciple of Burhan ud-Din until the latter died in 1240 or 1241. Then Rumi's social life began: he became an Islamic lawyer, issuing fatwas and preaching in Konya's mosques. He also served as a Molvi (Islamic teacher) and taught his adherents in madrassas. During this period, Rumi also visited Damascus and reportedly spent four years there. It was his meeting with Dervish Shams-i Tabrizi on November 15, 1244 that completely changed his life. From experienced teachers and lawyers Rumi turned into an ascetic. Tomb shams Tabrizi, Hoy Shams traveled all over the Middle East in search and prayer for someone who could tolerate my company. The voice said to him: What will you give in return? Shams replied: My head! The voice then said: The one you are looking for is Jalal ud-Din of Konya. On the night of December 5, 1248, when Rumi and Shams were talking, Shams received a call from the back door. He came out so he'd never be seen again. It is rumoured that Shams was killed with the connivance of Rumi's son, 'Ala' ud-Din; if so, Shams did give his head away for the privilege of mystical friendship. Rumi's love for, and his loss in connection with death, Shams found his expression in an outpouring of lyrical poems, Divan-and- Shams-e-Tabrizi. He went in search of Shams himself and went back to Damascus. There he understood: why should I look? I'm just like him. His essence speaks through me. I was looking for myself! Later, at the sanctuary of Rumi's Tomb, Konya Mevlan spontaneously composed gazelles (Persian poems) and they were collected in Kabir or Divan Shams Tabrizi. Rumi found another companion in Salah-ud-Din-e-zarquub, a jeweler. After Salah's death, Rumi, a scribe, and his favorite pupil, Hussam-e-Chalabi, took on the role of Rumi's companion. On one day they were both wandering through Melam's vineyards outside Konya when Hussam described to Rumi the idea he had: If you had written a book similar to Ilahanama Sanai or Mantik ut-Tyre of Attar, she would have been a companion to many troubadours. They fill their hearts with your work and compose music to accompany it. Rumi smiled and took out a piece of paper on which the first eighteen lines of his Masnavi were written, starting with: Listen to the cane and the tales he tells, As he sings about the division ... Hussam begged Rumi to write more. Rumi spent the next twelve years of his life in Anatolia, dictating six volumes of this masterpiece, Masnawi, to the Hussama. In December 1273, Rumi fell ill; he predicted his own death and composed the famous gazelle, which begins with a verse: How do you know what kind of king I have in me as a companion? Don't look at my golden face because I have iron legs. Rumi died on December 17, 1273 in Konya. His death was mourned by the diverse community of Konya, with local Christians and Jews joining the crowd who gathered to say goodbye as his today the Mevlan Museum) was erected above his burial place. His epitaph reads: When we are dead, look not for our tomb in the earth, but for it in the hearts of men. Georgian queen ;ﻗﺒﻪ اﻟﺨﻀﺮاء ,body was carried through the city. Rumi's body was buried next to his father's body, and a magnificent shrine of Ezil Turbe (Green Tomb Gyurchi Khatun was a close friend of Rumi. She was the one who sponsored the construction of his grave in Konya. Mevlan's 13th century mausoleum, with its mosque, dance hall, schools and dervish living quarters, remains a place of pilgrimage to this day, and probably the most popular place of pilgrimage, which is regularly visited by adherents of all major religions. Teaching a copy page c. 1503 Diwan-e Shams-e Tabriz-i. See Rumi Gasal 163. Like other mystical and Sufi poets of Persian literature, Rumi's poetry speaks of the love that fills the world. Rumi's teachings also express the principles generalized in the Koran, which Shams-i Tabrizi quoted as the essence of prophetic leadership: Know that there is no God but Him, and ask for forgiveness for your sin (No. 47:19). In the interpretation attributed to Shams, the first part of the verse commands mankind to seek knowledge of the tauhida (one of God's), while the second instructs them to deny their own existence. From Rumi's point of view, tauhid از ﺟﻤﺎدی ُﻣﺮدم و ﻧﺎﻣﯽ ﺷﺪم وز ﻧﻤﺎ ُﻣﺮدم ﺑﻪ ﺣﯿﻮان ﺑﺮزدم ُﻣﺮدم از ﺣﯿﻮاﻧﯽ lives most fully through love, with a connection that is made explicit in his verse, which describes love as that which, when it burns, burns everything except the Eternal Beloved. Rumi's desire to achieve this ideal is evident in the following poem from his book Masnawi: 56 I died in a mineral condition and became a plant, I died in a vegetative state and reached the animal , I died و آدم ﺷﺪم ﭘﺲ ﭼﻪ ﺗﺮﺳﻢ ﮐﯽ ز ﻣﺮدن ﮐﻢ ﺷﺪم؟ ﺣﻤﻠ ٔﻪ دﯾﮕﺮ ﺑﻤﯿﺮم از ﺑﺸﺮ ﺗﺎ ﺑﺮآرم از ﻣﻼﺋﮏ و ﭘﺮ وز ﻣﻠﮏ ﻫﻢ ﺑﺎﯾﺪم ﺟﺴﺘﻦ ز ﺟﻮ ﮐﻞ ﺷﯽء ﻫﺎﻟﮏ وﺟﻬﻪ دﯾﮕﺮ از ﻣﻠﮏ ﭘﺮان ﺷﻮم آﻧﭻ اﻧﺪر وﻫﻢ ﻧﺎﯾﺪ آن ﺷﻮم ﭘﺲ ﻋﺪم ﮔﺮدم ﻋﺪم ﭼﻮن ارﻏﻨﻮن ﮔﻮﯾﺪم ﮐﻪ اﻟﯿﻪ راﺟﻌﻮن in an animal condition and became a human What should I be afraid of? I've never been less of a death. The next charge (forward) I will die of human nature, so that I can raise (my) head and wings (and soar) among the angels, And I must (also) jump from the river (state) of the angel, all perishes except His face, Once I will be sacrificed from the (state) angel, I will be something that can not come to the imagination , Then I will be non-existent; in nonexistent tells me (in tones) as an organ, truly, to Him our return. Masnavi weaves fables, scenes from everyday life, Koranic revelations and exegesis, and metaphysics into a huge and complex tapestry. Rumi passionately believed in the use of music, poetry and dance as a path to God. For Rumi, the music helped the devotees to focus their entire being on the divine and to do so intensely that the soul was destroyed and resurrected. It is from these ideas that the practice of swirling dervish has become a ritual form. His teachings became the basis for the Order of Mevlevi, which was organized by his son Sultan Valad. Rumi encouraged Samu, listened to music, turned or performed a sacred dance. In the tradition of Mevlevi samāʿ is a mystical journey of spiritual ascent through reason and love for the Perfect. In this journey, the seeker symbolically turns to the truth, grows through love, abandons the ego, finds the truth and comes to Perfection. The seeker returns from this spiritual path, with greater maturity, to love and to be serving all creation without discrimination against beliefs, races, classes, and nations. In other verses in Masnawi, Rumi describes in detail the universal message of love: the lover's work is separated from all other causes, love is the astrolabe of God's secrets. Rumi's favorite musical instrument was her (reed flute). Major is working on an Ottoman-era manuscript depicting Rumi and Shams-e Rumi's poetry is often divided into different categories: quatrains (rubyat) and odes (gasl) sofa, six books by Masnawi. Prosaic works The six-volume poem occupies an outstanding place in the rich tradition of Persian Sufi literature and is commonly called the .(ﻣﺜﻨﻮی ﻣﻌﻨﻮی ;are divided into discourses, letters and seven sermons. The poetic works of The Manavie Manave Mevlan Museum, Konya, Turkey Rumi's most famous works is Ma'naw'e Ma'naw' (Spiritual couples Koran in Persian. Many commentators considered it the greatest mystical poem in world literature. It contains about 27,000 lines, each of which consists of a pair with an internal rhyme. While the mathnawi poetry genre can use different meters, after Rumi composed his poem, the meter he used became a matenawi meter at a premium. The first recorded use of this meter for the poem Bytnawi took place in the Nizari Ismaili fortress of Gyrdkuh between 1131-1139. This probably created the basis for later poetry in this style by mystics such as Attar and Rumi. Rumi's other major work is Dewan-e-Kabar (Great Work) or Devan-e-Shams-e Tabriz (Works by Shams Tabriz; named after the master Rumi Shams. Besides approximately 35,000 Persian desks and 2,000 Persian quatrains, 63 Divan contains 90 Ghazali and 19 quatrains in Arabic, 64 a couple or so of pairs in Turkish (mostly pasta poems mixed Persian and Turkish) 65 66 and 14 parnos in Greek (they are all in three pasta ,(دﯾﻮان ﺷﻤﺲ ﺗﺒﺮﯾﺰی contain a recording of the seventy-one speeches and lectures Rumi has given to his disciples. It was composed of notes from his various students, so Rumi was not the author of the work directly. English translation from the Persian (ﻓﯿﻪ ﻓﯿﻪ :Greek-Persian-Persian poems). The prose works of Fihi Ma Fihi (In It What's In It, persian language was first published by A.J. Arberry as Discourses of Rumi (New York: Samuel Weiser, 1972), and a translation of Wheeler Tacton's second book, The Sign of the Invisible (Putney, VT: Threshold Books, 1994). The Fihi ma fihi style is conversational and designed for middle-class men and women, and lacks the complex play of contains seven Persian sermons (as the name suggests) or lectures given in seven different meetings. The sermons themselves give a commentary on the deeper meaning of the Koran and hadith. The sermons also include quotes from poems by Sana, Attar and other (ﻣﺠﺎﻟﺲ ﺳﺒﻌﻪ :words. Mayales-and-Saba (Seven Sessions, Persian poets, including Rumi himself. According to Aflaki, after Shams-e-Tabrizi Rumi delivered sermons at the request of famous people, especially Salah al-Deva arkab. The style of Persian is quite simple, but the quote in Arabic and knowledge of history and Hadith shows Rumi's knowledge of Islamic sciences. His style is typical of the genre is a collection of letters written by Rumi in Persian to his disciples, family members and state and influential people. The letters show that Rumi was very busy helping family members and managing the community of students who grew up (ﻣﮑﺘﻮﺑﺎت) or Maktoub (ﻣﮑﺎﺗﯿﺐ :of Sufi lectures and spiritual teachers. Makatib (Letters, Persian around them. Unlike the Persian style of the two previous works mentioned (which are lectures and sermons), the letters are deliberately sophisticated and epistolary in style, which corresponds to the expectations of correspondence sent to nobles, statesmen and kings. Rumi's religious worldview belongs to a class of Islamic , including Ibn Arabi and Mullah Sadr. These transcendental philosophers are often studied together in traditional irfan schools, philosophy and theosophy throughout the Muslim world. Rumi embeds his theory (transcendental philosophy) as a string through the beads of his poems and short stories. His main and accent is the ﮐﻪ ﺷﺮاب وﺻﻞ ﺟﺎﻧﺎن دادﻧﺪ در ﻣﺬﻫﺐ او ﮐﻌﺒﻪ و and در راه ﻃﻠﺐ ﻋﺎﻗﻞ و دﯾﻮاﻧﻪ ﯾﮑﯽ اﺳﺖ در ﺷﯿﻮه ی ﻋﺸﻖ ﺧﻮﯾﺶ و ﺑﯿﮕﺎﻧﻪ ﯾﮑﯽ اﺳﺖ آن :unity of being. It is undeniable that Rumi was a Muslim scholar and take Islam seriously. Nevertheless, the depth of his spiritual vision went beyond a narrow understanding of sectarian issues. One rubaiyat reads in the way of the seeker, sages and fools are one. In His love, brothers and strangers are one thing. Go on! Drink The Beloved Wine! In this faith, Muslims and gentiles are one of them. According to the Koran, the Prophet Muhammad is a mercy sent by God to Alamina (to all worlds), including humanity as a whole. In this ﺑﺘﺨﺎﻧﻪ ﯾﮑﯽ اﺳﺖ regard, Rumi declares: The light of Muhammad does not leave the zoroastrian or Jew in the world. Let the shadow of his luck shine at all! It takes all those who are strayed out of the desert. Rumi, however, asserts the superiority of Islam, stating: The light of Muhammad became a thousand branches (of knowledge), a thousand, so that both this world and the next were captured from end to end. If Muhammad breaks the veil opened from one such branch, thousands of monks and priests will tear a string of false faiths from their waists. Part of a series about the ideas of Islamo-Sufism Abdal al-Insan al-Kamil Bakaa Derwish Dhawir Fakir Fakir Fakir Fanaa Haal Hakika Ihsan Irfan Ishk Karamat Kashf Latayif Manzil Ma'Reef Nafs Nuir Kalandar Kutb Silsila Sufiic Cosmophysics Sufi philosophy Sufi philosophy Sufi poetry Sufi psychology Saik Tazkia Wali Yakin practices Anashir Dhikr Khaira Kawwali Sama swirling zafirat Sufi ordersSunni Rifai Kadiri Shadhili Nakshbandi Chishwatardi Suhravardi Halvati Badawi Desuki Ba'Alamy Tijani Darkawi Idrisi Senusi Bayram Jalweti Malamati Mouridi Sulaimaniyah Salihi AzemiaAri Fultali Galibi Haqqani Anjuman Isswiyya Jerrahi Madari Maizbhandari Meiwazi Mevlevi Noorbakshia Shattari Uwaisi zahedi sikris List of Sufis Famous early known contemporary singers of the Theme in Sismuf Tawhid Taka poems by Rumi testify to the importance of external religious observance and primat of the Koran. Run into the Koran of God, take refuge in it there with the spirits of the confluence prophets. The book conveys the circumstances of the prophets those fish of the pure sea of Majesty. Rumi declares: I am a servant of the Koran as long as I have a life. I dust in the way of Muhammad, the Chosen One. If anyone quotes anything other than this from my statements, I quit it and am outraged by these words. Rumi also states, I sewed up two eyes closed from this world, and the next one, I learned that from Muhammad. On the front page of Masnavi Rumi states: Hadha kit'bu 'l-mathnaw'y wa huwa uS'lu uS'li 'd'd'n wa kashsh'f'l-qur'n. Hadi Sabzakwari, one of Iran's most important philosophers of the 19th century, makes the following connection between Masnawi and Islam, in the introduction to his philosophical commentary to the book: This commentary on perverted exegesis (The Koran) and its occult secret, as all this (all matnave), as you will see, is, as you will see, clarifying the clear verses. clarification of prophetic utterances, a glimmer of light of the glowing Koran and burning coals, irradiating their rays from the shining lamp. As for hunting through the treasury of the Koran, it can be found all the ancient philosophical wisdom of the Koran; it (Matnave) is an absolutely eloquent philosophy. In truth, the pearl verse of the poem combines the canonical law of Islam (sharīʿa) with the Sufi way (the zaraka) and the Divine Reality (Saka); The author's achievement belongs to God in his rapprochement of the Law (sharīʿa), Path and Truth in a way that includes critical intelligence, deep thought, brilliant natural temperament and integrity of a character endowed with power, insight, inspiration, and lighting. Seyed Hossein Nasr declares: one of the greatest living authorities on the Reme in Persia today, Head the unpublished work shows that some 6,000 verses by Davon and Matnave are almost direct translations of the Koran into Persian poetry. Rumi declares in his Devan: Sufi hangs on Muhammad like Abu Bakr. His Masnawi contains anecdotes and stories derived mainly from the Koran and Hadith, as well as everyday tales. The legacy of The Versatility of Shahram Shiva argues that Rumi is able to verbalize a very personal and often confusing world of personal growth and development in a very clear and direct fashion. He doesn't offend anyone, and he includes everyone.... Today, Rumi's poems can be heard in churches, synagogues, zen monasteries, and in the center of New York's art/performance/music scene. For many modern Westerners, his teachings are one of the best introductions to the philosophy and practice of Sufism. In the West, Shahram Shiva has been teaching, performing and sharing translations of Rumi's poems for nearly twenty years and has played an important role in spreading Rumi's legacy in English-speaking parts of the world. According to Professor Majid M. Naini, Rumi's life and transformation are true evidence 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 achieve inner peace and happiness so that we can finally stem the steady flow of hostility and hatred and achieve true global peace and harmony. Rumi's work has been translated into many languages around the world, including Russian, German, Urdu, Turkish, Arabic, Bengali, French, Italian and Spanish, and is presented in an increasing number of formats, including concerts, workshops, readings, dance performances and other artworks. English interpretations of Rumi Coleman Barks' poetry have sold more than half a million copies worldwide, and Rumi is one of the most widely read poets in the United States. Shahram Shiva's book Breaking the Veil: Literal and Poetic Translations of Rumi (1995, HOHM Press) is the winner of the Benjamin Franklin Prize. Records of Rumi's poems made it to the U.S. Billboard's Top 20. A selection of American authors Deepak Chopra editing translations of Fereydoun Kia love poems by Rumi was performed by Hollywood figures such as Madonna, Goldie Hawn, Philip Glass and Demi Moore. Rumi and his mausoleum on the reverse of 5,000 Turkish liras banknotes 1981-1994 Rumi and his mausoleum were depicted on the say it in Persian In Arabic sounds better - Love, however, has its own ﭘﺎرﺳﯽ ﮔﻮ ﮔﺮﭼﻪ ﺗﺎزی ﺧﻮﺷﺘﺮ اﺳﺖ - ﻋﺸﻖ - ﺧﻮد ﺻﺪ زﺑﺎن دﯾﮕﺮ اﺳﺖ reverse of 5000 Turkish liras banknotes 1981-1994. In Northern India, there is a famous landmark known as Rumi Ghaith, located in Lucknow (the capital of Uttar Pradesh), named after Rumi. Iranian world many other dialects These cultural, historical and linguistic connections between Rumi and Iran have made Rumi iconic Iranian poets, and some of Rumi's most important scholars, including Foruzanfar, Naini, Sabzewari, etc., have come from present-day Iran. Rumi's poetry is displayed on the walls of many cities across Iran, is singed in Persian music and read in school books. Rumi's poetry forms the basis of classical Iranian and Afghan music. Contemporary classical interpretations of his poetry are made by Muhammad Reza Shajarian, Shahram Nazeri, Davood Azad (three from Iran) and Ustad Mohammad Hashem Cheshti (Afghanistan). Order of Sufia Mevleve; Main articles by Rumi and Turkey: Order of Mevlevi and Sama (Sufism) Sufi Order Mevlevi was founded in 1273 by Rumi's followers after his death. His first successor as rector of the Order was Hussam Chalabi himself, after whose death in 1284 died the youngest and only surviving son of Rumi, Sultan Valad (died 1312), popularly known as the author of the mystical Magnavi Rababnam, or the Book of Rabab was established as the great master of the order. Since then, the order's leadership has been held in the Rumi family in Konya. Sufi Mevlev, also known as vortex dervishes, believe in the performance of their dhikr in the form of Sam. In Rumi's time (as seen in Manakib ul-Erefin in Aflaq), his followers gathered for musical and pivotal practices. Traditionally, Rumi himself was a famous musician who played the robab, although his favorite instrument was her or cane flute. The music that accompanies samāʿ consists of poems by Magnawi and Devana-i-Kabar, or poems by Sultan Valad. Mavlavia was a Dargah), where samāʿ is made and accessible to the public. The order of Mevleve gives ,درﮔﺎه) 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 Mevlevi Center was in Konya. In Istanbul, next to the Galata Tower is the Monastery of Mevleve an invitation to people of all walks of life: come, come, whoever you are, The Wanderer, idolater, admirer of fire, Come, even if you have broken your vows a thousand times, come, and come again. Ours is not a caravan of despair. Rumi's tomb in Konya, Turkey. During the Ottoman Empire, Mevlevi produced a number of famous poets and musicians, including Sheikh Ghalib, Ismail Rusuhi Dede of Ankara, Esrara Dede, Khalet Effendi and Gavsi Dede, who are buried in Galata Mevlev Khan (Turkish: Mevlevi-Hane) in Istanbul. Music, especially her, plays an important role in Mevlevi. With the founding of the modern, secular Turkish Republic, Mustafa Kemal excluded religion from public policy and limited it solely to personal morality, behavior and faith. On December 13, 1925, a law was passed, closing all tekkas (Dervish lodges) and yawns (the main Dervish lodges), as well as the centers of veneration to which visits were conducted (ziarat). Istanbul alone had more than 250tekkes, as well as small meeting centers for various fraternities; this law dissolved the Sufi orders, banned the use of mystical names, names and costumes relating to their titles, confiscated the property of the Orders and prohibited their ceremonies and meetings. The law also provides for punishment for those who have tried to restore order. Two years later, in (ﺷﺐ ﻋﺮوس) mevlan's mausoleum in Konya was reopened as a museum. In the 1950s, the Turkish government began allowing vortex dervishes to perform once a year in Konya. The Mevlian Festival is held for two weeks in December; its climax is on December 17, Urs Mevliane (anniversary of Rumi's death), called zabe Aresh ,1927 (Persian means wedding night), on the night of Rumi's union with God. In 1974, vortex dervishes were allowed to travel to the West for the first time. In 2005, as one of the masterpieces of the oral and intangible heritage of mankind proclaimed The Mevlevi Sam Ceremony in Turkey. The religious denomination, as Edward G. Brown noted, the three most prominent mystical Persian poets Rumi, Sanai and Attar were Sunni Muslims, and their poetry was rife with praise for the first two caliphs, Abu Bakr and Umar ibn al-Khattab. According to Annemari Schimmel, the trend among Shia authors to anachronism includes leading mystical poets such as Rumi and Attar, in their ranks, became stronger after the introduction of the Twelve Shiites as a state religion in the Safavid Empire in 1501. The celebration of the eight-hundredth anniversary in Afghanistan Rumi is known as Mawlana, in Turkey as Mevlan, and in Iran as Molawi. At the suggestion of the permanent delegations of Afghanistan, Iran and Turkey, as well as the executive council and general conference approved in accordance with his mission to build peace in the minds of the people, in 2007, in connection with the celebration of the eight hundredth anniversary of Rumi's birth, was associated with the celebration of the 800th anniversary of Rumi's birth. The celebration took place in THE UNESCO region on 6 September 2007; In the hope that it would be an encouragement for those involved in researching and disseminating Rumi's ideas and ideals, she would be a medal on behalf of Rumi, which in turn would help to spread the ideals of UNESCO. The Ministry of Culture and Youth of Afghanistan has established a national committee, which has organized an international seminar on the birth and life of the great -ethical Poet. This grandiose gathering of , diplomats and followers of Mevlana took place in Kabul and Balkh, the birthplace of Mevlana. On September 30, 2007, Iranian school bells in mevlana were scoveteded across the country. In addition, in the same year Iran held Rumi Week from October 26 to November 2. An international ceremony and conference were held in ; The event was opened by the Iranian president and the chairman of the Iranian parliament. Scientists from 29 countries took part in the events and 450 articles were presented at the conference. Iranian musician Shahram Nazeri was awarded the Legion d'Honneur and the Iranian House of Music in 2007 for his famous work on Rumi's masterpieces. 2007 was declared the International Year of Rumi. In addition, on 30 September 2007, Turkey celebrated Rumi's eight-hundredth anniversary with the giant vortex of the Dervish ritual performance of the samāʿ, which was broadcast using forty-eight cameras and broadcast live in eight countries. Ertugrul Gunai of the Ministry of Culture and Tourism said: Threes are scheduled to take part in this ritual, making it the largest sema performance in history. Mawlana Rumi Review The Mawlana Rumi Review (ISSN 2042-3357) is published annually by the Centre for Persian and Iranian Studies at the University of Exeter in collaboration with the Rumi Institute in Nicosia, Cyprus, and Archetype Books in Cambridge. The first volume was published in 2010, and since then it has been published annually. According to the magazine's editor-in-chief Leonard Lewison: Although a number of major Islamic poets easily compete with the likes of Dante, Shakespeare and Milton in importance and output, they still enjoy only marginal literary fame in the West, because the works of Arab and Persian thinkers, writers and poets are considered insignificant, frivolous, tasteless side-effects. The purpose of the Mawlana Rumi Review is to correct this careless inattentive approach to world literature, which is something much more serious than the minor faux pas committed by the Western literary imagination. See also the Poetic Portal Islam portal Common Blind People and The Elephant Sant Mat Symphony No. 3 (Shimanovsky) Poems by Rumi Rumi Gasal 163 On the Persian Culture Iranian Philosophy List of Persian Poets and Authors Ferdowsi (c. 940-1020), poet, perhaps the most influential figure in Persian literature Hafez, Persian poet of Persian literature persian mysticism Tajik people Rumi scholars and writers Hamid Algar Rahim Arbab William Chittric Badiozzaman Foruzanfar Hossain Elahi Gomshe Fatehamh Keshavar Majcid M. Naini Nass La Croix Annemari Schimmel Dariusz Cheyegan Abdolkarim Sorush Abdolhossein Sarinkub Rumi Poetry Translators Arthur John Arberry William Chitchik Ravan A.G. Farhadi Nader Khalili Daniel Ladinski Franklin Lewis Majid M. Naini Reynold A. Nicholson James Redhouse Shahriar Shahriari Bausani, A. ḎJ̲ alāl al-Din Ryume b. Bahāʾ al-Din Sulin al-ʿulamāʾ Valad b. zusain b. Amad Ḵh̲ aṭībī. Encyclopedia of Islam. Edited:. Beardman, T. Biankis, C.E. Bosworth, E. van Donzel and V.P. Heinrichs. Brill, 2007. Brill Online. Excerpt: famous by sobriety Mevlane, Persian poet and founder of the Mevlevia Order of Dervishi - b c UNESCO: 800th anniversary of the birth of Mawlana Jalal-ud-Din Balhi-Rumi. Unesco. September 6, 2007. Archive from the original on June 29, 2009. Received on June 25, 2014. A prominent Persian poet, thinker and spiritual master, Mevlana Selaleddin Belhi-Rumi was born in 1207 in Balkh, now Afghanistan. William Harmless, Mystics, (Oxford University Press, 2008), 167. a b c Annemarie Schimmel, I'm the wind, you're fire, page 11. She refers to Fritz Meyer's 1989 article: Tajiks and Persian fans still prefer to call Jalaluddin Balhi because his family lived in Balkh, now in Afghanistan, before migrating westward. However, their home was not in the city of Balkh itself, as in the middle of the EAST the center of Muslim culture in (Big) Khorasan (Iran and Central Asia). Rather, as Meyer showed, it was in the small town of Vakhsh, north of Oxus, that Bahauddin Valad, Jalaluddin's father, lived and worked as a lawyer and preacher with mystical tendencies. Franklin Lewis, Rumi: Past and Present, East and West: Life, Teachings and Poetry by Jalelle al-Din Rumi, 2000, p. 47-49. Lewis devoted two pages of his book to the subject of Wahsha, which he said was identified with the medieval town of Levkand (or Luvakand) or Sangtude, which is about 65 kilometers southeast of Dushanbe, the capital of present-day Tajikistan. He says it is located on the eastern bank of the Wahshob River, the main tributary that connects the Amu Darje River (also called Jayun, and named by the Greeks Oxus). He goes on to state: Bahe al-Din may have been born in Balkh, but at least between June 1204 and 1210 (Shawvel 600 and 607), during which Rumi was born, Baha al-Din lived in a house in Wahsha (Bah 2:143 (Bahe uddin Valad) of the book Myarif. Wahsh, not Balkh was the permanent base of Bach al-Din and his family until Rumi was about five years old (may 16-35) (from the book in German by the scientist Fritz Meyer - a note inserted here). At that time, around 1212 (A.H. 608-609), the Valads moved to Samarkand (Fih 333; Mei 29-30, 36) - a reference to Rumi's Discourses and Fritz Meyer's note book here, leaving behind the mother of Bash al-Din, who must have been at least seventy-five years old. - b c H. Ritter, 1991, JALAL al-DIN RAMA, Encyclopedia of Islam (Volume II: C-G), 393. C. E. Bosworth, 1988, BALḴ, city and province in northern Afghanistan, Encyclopedia Iranica: Later, suzerainty over it passed to transoxania Ḵetāy, until in 594/1198 Ghurid Bahāʾ-al-D'n s'm b. Musammad Bamon occupied it, when his Turkish governor, Ḵetāy, died, and briefly included him in the empire of The Gurad. However, within a decade, Balḵ and Termeḏ passed to the Guridam rival, Ḵvārazmšāh ʿAlāʾ al-Din Mohammad, who captured him in 602/1205-06 and appointed a Turkish commander there, Čaḡri or Jaʿfar. In the summer of 617/1220, the Mongols first appeared on the Balḵ. - Complete guide to the idiot's guide to Rumi Meditations, Penguin Group, 2008, p. 48, ISBN 9781592577361 - Ramin Jahanbegloo, In Search of the Sacred : Conversation with Seien Hossein Nasr about his life and thoughts, ABC-CLIO (2010), page 141 Yalman, Susan (2016-07-07). Badr al-Din Tabrizi. Encyclopedia of Islam, TRI. Badr al-Din Tabrizi was the architect of the original tomb built for Mavlan Jalal al-Dev Ryome (d. 672/1273, in Konya), a great Persian mystic and poet. a b Lewis, Franklin D. (2008). Rumi: Past and present, East and West: the life, teaching and poetry of Jalal al-Din Rumi. Publishing Oneworld. page 9. How is this Persian boy, born almost eight hundred years ago in Khorasan, the northeastern province of Greater Iran, in a region that we define today as Central Asia but was seen in those days as part of a large Persian cultural sphere, closed in central Anatolia on the retreating edges of the Byzantine cultural sphere, in that now Turkey, about 1,500 miles to the west? Schimmel, Annemarie (April 7, 1994). Mystery of numbers. Oxford University Press. page 51. These examples are taken from the work of the Persian mystic Rumi, not from a Chinese woman, but they express the yang-yin relationship with perfect clarity. a b Seyedou, Hossein Nasr (1987). Islamic art and spirituality. Sunny press. page 115. Jalal al-Din was born in a large center of Persian culture, Balkh, from Persian-speaking parents, and is a product of this Islamic Persian culture, which in the 7/13th century dominated the entire eastern lands of Islam and in which modern Persians, as well as Turks, Afghans, Muslims of Central Asia and Muslims of the Indo-Pakistan subcontinent are heirs. It was in this world that the sun of its spiritual heritage shined the most brilliant in the last seven centuries. Jalal al-Din's father Muhammad ibn Hussein Khatibi, known as Baha al-Din Valad and entitled Sultan al-Ulama, was an outstanding Sufi in Balkh associated with Najm al-Din Kubra line. a b Charles Xaviland (2007-09-30). Roar Rumi-800 years later. BBC News. Received 2007-09-30. Jane Ciabattari (October 21, 2014). Why is Rumi the best-selling poet in the US? BBC News. Received 2016-08-22. Tompkins, Ptolemy (2002-10-29). Rumi rules!. It's time. ISSN 0040-781X. Received 2016-08-22. a b Annemarie Schimmel, Triumphal Sun: Exploring the works of Jalaluddin Rumi, SUNY Press, 1993, p. 193: Rumi's native language was Persian, but he learned during his stay in Konya, enough Turkish and Greek to use it, from time to time, in his verse. - b Franklin Lewis: On the subject of Rumi's multilingualism (p. 315-317), we can still say that he spoke and wrote in Persian as his native language, wrote and spoke Arabic, how to learn a foreign language and can at least get on the market in Turkish and Greek (although some wildly extravagant claims were made about his team loft Greek, or his native Turkish language) (Lewis 2008 :xxi). (Franklin Lewis, Rumi: Past and Present, East and West: Life, Teachings and Poetry by Jalal al-Din Rumi, One World Publication Limited, 2008). Franklin also notes that: Living among the Turks, Rumi also picked up some colloquial Turkish. (Franklin Lewis, Rumi: Past and Present, East and West: Life, Teachings and Poetry by Jalal al-Din Rumi, One World Publication Limited, 2008, p. 315). He also mentions Rumi, writing thirteen lines in Greek (Franklin Lewis, Rumi: Past and Present, East and West: The Life, Teachings and Poetry of Jalal al-Din Rumi, One World Publication Limited, 2008, p. 316). On Rumi's son, Sultan Valad, Franklin mentions: Sultan Valad elsewhere recognizes that he knows little Turkish (Sultan Valad): Franklin Lewis, Rumi, Past and Present, East and West: Life, Teachings and Poetry by Jalal al-Din Rumi, One World Publication Limited, 2008, p. 239) and Sultan Valad did not feel confident about his team, East and West, Oneworld Publications, 2000, p. 240) - Δέδες 1993. Ποιήματα του Μαυλανά Ρουμή. Τα Ιστορικά 10.18–19: 3–22. Meyer, G. 1895. Die griechischen Verse in Rabebnam. Bysantinis Seichgrift 4: 401-411. Greek poems by Rumi and Sultan Valad. uci.edu April 22, 2009. Archive from the original on August 5, 2012. Garde, Louis (1977). Religion and culture. In Holt, P.M.; Ann C.S. Lambton; Lewis, Bernard( Cambridge History of Islam, Part VIII: Islamic Society and Civilization. Volume IV, entitled From the Seventh to the Sixteenth Century, Publication / Routledge, page 391: While the Arabic language retained its primacy in such fields as law, theology and science, the culture of the Seljuk court and secular literature in the sultanate have become largely Persian; this is observed in the early acceptance of Persian epic names by the rulers of Seljuk (Subed, Kay Khusraw and so on) and in the use of the Persian language as a literary language (Turkmens must have essentially been a means for everyday speech at that time). The process of Persianization accelerated in the 13th century with the presence in Konya of two of the most prominent refugees who had fled to the Mongols, Baha al-Din Valad and his son Mavlan Jalal al-Din Ryume, whose Matnaweh, composed in Konya, is one of the crowning glory of classical Persian literature. But they prefer him not to be a Muslim. RadioFreedomEurope/RadioLiberty. 2010-08-09. Received 2016-08-22. Interview: Mystical journey with Rumi. Asia Times. Received 2016-08-22. Devan-e-Kebar Jalel al-Din Rume. OMI - Old manuscripts and incunabula. Received 2016-08-22. Rumi (2015). Selected poems. Penguin Books. page 350. ISBN 978-0-14-196911-4. Franklin Lewis (2008). Rumi: Past and present, East and West: the life, teachings and poetry of Jalal al-Din Rumi. One World edition in Dehhoda's Dictionary - Jalal al-Din Remy (Maulana), Ibrahim Gamard, Rumi and Islam: A Selection of His Stories, Poems and Discourses, annotated and explained, SkyLight Paths Publishing, 2004. a b Seyed Hossein, Islamic Art and Spirituality, SUNY Press, 1987. p. 115: Jalal al-Din was born in a major ﻣﻼی روم .Limited. page 9 center of Persian culture, Balkh, from Persian-speaking parents, and is a product of this Islamic Persian culture, which in the 7/13th century dominated the entire eastern lands of Islam and in which modern Persians as well as Turks, Afghans, Muslims of Central Asia and Muslims of Indo-Pakistan and Muslims of Indo-Pakistan and Muslims of Indo-Pakistan and Muslims of Indo-Pakistan are the heirs. It is in this world that the sun of its spiritual heritage has shone most brilliantly over the past seven centuries. Jalal al-Din's father, Muhammad ibn Hussein Khatibi, known as Baha al-Din Valad and entitled Sultan al-Ulama, was an outstanding Sufi in Balkh, associated with the spiritual line of Najm al-Din Kubra. Executive board; 175th; UNESCO Medal in honour of Mawlana Jalal-ud-Din Balhi-Rumi; 2006 (PDF). UNESDOC - Documents and publications. October 2006. Received on June 25, 2014. Franklin D. Lewis, Rumi: Past and Present, East and West: The Life, Teaching and Poetry of Jalal al-Din Rumi, Oneworld Publication Limited, 2008 p. 9: How This Persian Boy Was Born Almost Eight Hundred Years Ago in the northeastern province of Greater Iran, in a region that we identify today as Central Asia but was seen in those days as part of a large Persian cultural sphere, closed in central Anatolia on the retreating edges of the Byzantine cultural sphere of Maksud Jaffrey, the brilliance of wisdom, Sigma Press, 2003. p. 238: Rumi influenced a large number of writers, while, on the other hand, he himself was heavily influenced by Sanai and Attar. A.J. Arberry, Sufism: The Account of the Mysticism of Islam, Courier Dover Publications, November 9, 2001. p. 141 - Seyed Hossein Nasr, The Garden of Truth: The Vision and Promise of Sufism, the mystical tradition of Islam HarperCollins, September 2, 2008. page 130: Attar crossed seven cities of Love, We are still on the turn of one street! - Grousset, Rene, Empire of the Steppes: History of Central Asia, (Rutgers University Press, 2002), 157; ... The Seljuk court in Konya adopted Persian as the official language. - Amad from Niǧde Al-Valad al-Shafiq and Seluk Past, A.K.S. Peacock, Anatolian Studies, 54, (2004), 97; With the rise of Seljuk's power in Rum, a more highly developed Muslim cultural life, based on the Persian culture of the Great Seljuk, was able to take root in Anatolia and Carter Von Nightingale, Turks in World History, Oxford University Publishing House, November 11, 2004. p. 72: Meanwhile, against the backdrop of the migration swarm, the Turkic-islamic anatolia, the dispersal of scholars from the Persian East paradoxically made the Seljuk court in Konya a new center of Persian court culture, exemplified by the great mystical poet Jalaleddine Rumi (1207-1273). Barky, Coleman, Rumi: The Book of Love: Poems of Ecstasy and Longing, HarperCollins, 2005, page xxv, ISBN 978-0-06-075050-3 Note: The Rumi Shrine is now known as the Mevlan Museum in Turkey. Franklin Lewis, Rumi: Past and Present, East and West, Oneworld Publications, 2000.How is it that a Persian boy born nearly eight hundred years ago in Khorasan, the northeastern province of Greater Iran, in a region that we define today as Central Asia, but was considered in those days as part of the Great Persian cultural sphere, got into Central Anatolia on the retreating edge of the Byzantine cultural sphere, which is now the back-up of the Byzantine cultural sphere, which is now the back of the Byzantine cultural sphere, which is now the back of the Byzantine cultural sphere, which is now the back of the Byzantine cultural sphere, which is now the back-up of the Byzantine cultural sphere, which is now the back of the Byzantine cultural sphere. , Rumi: Past and Present, East and West, Oneworld Publications, 2008 (revised edition). 90-92: The disciples of Bahal al-Din also traced his ancestry to the first caliph, Abu Bakr (9 September; Af 7; JNO 457; Dow 213). This is probably due to deliberate confusion towards his paternal great-grandmother, who was the daughter of Abu Bakr of Sarahs, a prominent lawyer (d. 1090). The most complete genealogy offered to the family is only six or seven generations and cannot reach Abu Bakr, the companion and first caliph of the Prophet, who died two years after in C.E. 634 (FB 5-6 n.3) - b c H. Algar, BAHĀʾ-AL-D'N MO'AMMAD WALAD, Encyclopedia of Iran. There are no references to such a descent in the works of Bahāʾ-i-Walad and Mavlan Jaal al-Din or in the inscriptions on their sarcophagus. The attribution may have arisen because of the confusion between the caliph and the other Abe Bakr, Aba Bakr Saraḵsī zams al-Aʾemma (d. 483/1090), a prominent Hanafi lawyer whose daughter, Ferdows Ḵātūn, was the mother of Amad Ḵaṭīb, Bahāʾ-e-Valad grandfather (see Forazanfar, 59). The tradition also Bahāʾ Valad's line with the Valad dynasty Ḵvārazmšāh. His mother is said to have been the daughter of ʿAlāʾ al-Din Mohammad Ḵārazmšāh (d. 596/1200), but this, appears to be excluded for chronological reasons (Forazanfar, Ressala, p. 7) and b c (Ritter, H.; Bausani, A. ḎJalāl al-Din Ryume b. Bahāʾ al-Din Sulin al-ʿulamāʾ B. Sousain b. Amad Ḵhaṭībī. Encyclopedia of Islam. C.E. Bosworth, E. van Donzel and W.P. Heinrichs. Brill, 2009. Brill Online. Excerpt: Famous for sobriety Mavlan (Mevlan), Persian poet and founder of the Order of Dervish Mawlawiya): Allegations that his family tree dates back to Abe Bakr, and that his mother was a daughter Ḵhwārizmshāh ʿAlāʾ al-Din Musammad (Aflaki, i, 8-9) do not hold on to scrutiny (B. Furazanfarr, Mavlan Ḏjalāl Dean, Tehran 1315, 7; ʿAlīnaḳī Sharīʿatmadārī, Naḳd matn-i matnawe, in Yagma, xii (1338) , 164; Amad Aflaki, Ariflerin Menkibeleri, trans.Tahsin Yazici, Ankara 1953, i, Enses, 44).) Franklin Lewis, Rumi: Past and Present, East and West, Oneworld Publications, 2008 (revised edition). p. 44: Bach's father, Hossein, was a religious scholar with a penchant for asceticism, employed, like his own father before him, Ahmad, a family preacher (khatib). Of the four canonical schools of Sunni Islam, the family adhered to the relatively liberal Hanafi-fik. Khosain-i Khatibi enjoyed such fame in his youth, so says Aflaki with characteristic exaggeration that Razi al-Din Naishapuri and other famous scholars came to study with him (Af 9; for the legend of Bach al-Din, see below, the Mythical Baha al-Din). Another report indicates that Baha al-Din's grandfather, Ahmad al-Khatibi, was born in Ferdous Khatun, the daughter of a prominent Hanafi lawyer and author Shams al-Ayma Abu Bakr of Sarahs, who died around 1088 (Af 75; FB 6 n.4; Mae 74 n. 17). This is far from implausible and, if true, it usually suggests that Ahmad al-Khatabi studied with Shams al-Ayema. Before that, the family allegedly could trace their roots to Isfahan. We won't know the name of Bach's al-Din's mother in the sources, only that he to her as Mama (Mamie) and that she lived until the 1200s. (p. 44) - Ahmed, Akbar (2011). Suspended somewhere in between: The Book of Poems. PM Press. 978-1-60486-485-4. El-Fers, Mohamed (2009). Mevlana Selaleddin Rumi. MokumTV. page 45. ISBN 978-1-4092-9291-3. Hz. Mawlana and Shams. semazen.net. - Basic Rumi. Translations by Coleman Barks, p. xx. Helminski, Camilla. Introduction to Rumi: Daylight. Archive from the original dated July 16, 2011. Received 2007-05-06. Nasr, Seyed Hossein (1987). Islamic art and spirituality. SANI Press. page 120. ISBN 978-0-88706-174-5. a b c Javid Mojadedi (2004). Introduction. Rumi, Jalal al-Din. Masnawi, book one. Oxford University Publishing House (Kindle Edition). page 19. Mevlan Jalal al-Din Rumi - H. Crane Notes on saljak's architectural patronage in 13th century Anatolia, journal of economic and social history of the East, 36. 1 (1993), page 18. William Chitthrick (2017). RUMI, JALL-AL-DIN WE. Philosophy. Encyclopedia of Iran. Ibrahim Gamard (thanks for the British translation of R.A. Nicholson 1930). Matnawe-e-Maanwe is a rhymed pair of deep spiritual meaning of Jalaluddin Rumi. Naini, Majid. Mysteries of the Universe and the discovery of Rumi on the Majestic Path of Love. Javid Mojadeddi (2004). Introduction. Rumi, Jalal al-Din. Masnawi, book one. Oxford University Publishing House (Kindle Edition). page 19. Masnawi Rumi has a sublime status in the rich canon of Persian Sufi what can I say praising this great? He is not a prophet, but came with a book; The spiritual ﻣﻦ ﭼﻪ ﮔﻮﯾﻢ وﺻﻒ آن ﻋﺎﻟﯽ ﺟﻨﺎب - ﻧﯿﺴﺖ ﭘﯿﻐﻤﺒﺮ وﻟﯽ دارد ﮐﺘﺎب ﻣﺜﻨﻮی ﻣﻌﻨﻮی ﻣﻮﻟﻮی - ﻫﺴﺖ ﻗﺮآن در زﺑﺎن ﭘﻬﻠﻮی :literature as the greatest mystical poem ever written. It is even commonly referred to as the Persian Koran. Abdul Rahman Jami notes Masnawi Maulawi is the Koran in The Language of Pahlavi (Persian). (Khawaja Abdul Hamid Irfani, Rumi and Iqbal, Bazm-e-Rumi, 1976.) Javid Mojadeddi (2004). Introduction. Rumi, Jalal al-Din. Masnawi, book one. Oxford University Publishing House (Kindle Edition). xii-xiii. Towards the end of his life, he presented the fruit of his experience of Sufism in the form of Masnawi, who was judged by many commentators, both in the Sufi tradition and beyond, as the greatest mystical poem ever written. Franklin Lewis, Rumi: Past and Present, East and West, Oneworld Publications, 2008 (revised edition). p. 306: Versions of manuscripts vary greatly in text size and retography. Nicholson's text consists of 25,577 lines, although the average medieval and early modern manuscripts contained about 27,000 lines, meaning scribes added two thousand lines, or about eight percent more Rumi wrote. Some manuscripts give up to 32,000! - Virani, Shafique. Persian poetry, Sufism and Ismailism: Testimony of Hwaji Kashima Tushtari on the recognition of God. In the journal of the Royal Asian Society, series 3 29, No 1 (2019): 17-49. - Franklin D. Lewis, Rumi: Past and Present, East and West: The Life, Teaching Poetry of Jalal al-Din Rumi, see p. (2008). 314: The publication of Foruzanfar Divan-e-Shams jeopardizes 3,229 gazelles and kasids, making a total of almost 35,000 lines, not including several hundred lines of sthatric poems and nearly two thousand quadruplets attributed to it - Site Dar al-Masnawi, Access to December 2009: According to Dar al-Masnawi's website: In the edition of Foruzunfar Divan Rumi, there are 90 gass (Vol. 1, 29; 2, 1; 3, 6; 4, 8; 5, 19, 6, 0; Volume 7, 27) and 19 quadruplets completely in Arabic. In addition, there are gazelles that are Arabic, except for the final line; many of them have one or two lines in Arabic in the body of the poem; some of them have up to 9-13 consecutive lines in Arabic, with Persian verses preceding and following; some of them have alternating lines in Persian, then Arabic; some of them in the first half of the verse in Persian, the other half in Arabic. - Mecdut MensurOghlu: Divan Jalal al-Din Rumi contains 35 verses in Turkish and Turkish-Persian that were recently published by me (Celal al-Din Rumi's turkische Verse: UJb. XXIV (1952), p. 106-115) - Franklin D. Lewis, Rumi: Past and Present, East and West: life, teaching and poetry of Jalal al-Din Rumi, ed. (2008): A couple of dozen no more than 35,000 lines of Divan-I Shams in Turkish, and almost all of these lines occur in verses that predominate in Persian Ποίηματα Μαυλανά Ρουμή Rumi Poems. Ta Historian 10.18-19: 3-22. An unnamed document. Franklin D. Lewis, Rumi: Past and Present, East and West: The Life, Teaching and Poetry of Jalal al-Din Rumi, ed. (2008): Three poems have bits of demotic Greek; they were identified and translated into French, as well as some Greek poems by Sultan Valad. Golpinarli (GM 416-417) points out according to Vladimir Mirugli, the Greek used in some of Rumi's pasta poems reflects the demotic Greek inhabitants of Anatolia. Golpinarli then claims that Rumi knew classical Persian and Arabic with precision, but usually composes in more popular or colloquial Persian and Arabic. Franklin Lewis, Rumi: Past and Present, East and West - Life, Teachings and Poetry by Jalal al-Din Rumi, Oneworld Publications, 2000, Chapter 7. As Safa points out (Saf 2:1206) Discourses reflect the style of spoken language and lacks complex words playing, Arabic and a sound pattern that we would, except for the consciously literary text of that period. Once again, Rumi's style as a teacher or speaker in these discourses does not reflect an audience of great claims, but rather a middle-class male and female, along with a number of statesmen and rulers (Franklin Lewis, Rumi: Past and Present, East and West, Oneworld Publications, 2008 (revised edition). 2008 (revised edition). page 295: Unlike the prose of his discourses and sermons, the style of letters is deliberately sophisticated and epistolary, in keeping with the expectations of correspondence aimed at nobles, statesmen and kings - Nasr, Seyed Hossain (2000) The Transcendental Feosophy of Mullah Sadra ISBN 964-426-034-1 Rumi: 53 Secrets of the Trance of The Tavern. , p. 3 - Verse (21:107) - English translation by Ibrahim Gamard (2004), Rumi and Islam, page 163, ISBN 978-1-59473-002-3 - Ibrahim Gamard (2004), Rumi and Islam, page 177, ISBN 978-1-59473-002-3 - Lewis 2000, page 407-408 harvnb error: no target: CITEREFLewis2000 (help) 20 00, page 408 harvnb error: no purpose: CITEREFLewis2000 (help) - Ibrahim Gamard, Rumi and Self Discovery, Dar al-Masnawi and Ibrahim Gamard (2004), Rumi and Islam , SkyLight Ways , page 169, ISBN 978-1-59473-002-3 - O Masnawi, Dar al-Masnawi and Eliza Tasbihi, Sabzakwari Shari-i Asrer: Philosophical Commentary on Matnave Rama in Mawlana Rumi Review, Volume 7, Issue 1 (2016), p. 187 - Seyed Hossein Nasr, Rumi and the Sufi Tradition, in Chelkow. Poems and Discourses - Annotated and Explained, p. 171. index. naini.net. - Rumi Shahram Shiva Network - the world's most popular site on Rumi. rumi.net. - University of Tehran. ut.ac.ir. Archive from the original 2006-05-07. , Jonathan, San Francisco Chronicle Staff Writer, Islamic verses: The influence of Muslim literature in the United States has become stronger after the attacks of September 11 (February 6, 2005), available on the Internet (received in August 2006) - Museum of banknotes: 7. Emission Group-Five Thousand Turkish Lira-I. Series Archived 2010-03-02 in Wayback Machine, II. Series Archive 2010-03-02 on Wayback Machine NO III. Series. Received on April 20, 2009. Archive June 3, 2009, in WebCite and b Franklin Lewis, Rumi: Past and Present, East and West, Oneworld Publications, 2000. See, for example, the 4th grade of the Iranian school book, where the story of a parrot and a merchant from Mathnawi is taught to students of Hiro, Dilip Inside Central Asia: The political and cultural history of Uzbekistan, Turkmenistan, Kazakhstan, the Kyrgyz Republic, Tajikistan, Turkey and Iran. The press is overlooked. ISBN 978-1-59020-378-1. Uyar, Yaprak Melik; ʂehvar Beʂiroglu, ʂ (2012). Recent performances of the music of the Order of Sufism of the Mevlevsky Order. In the Journal of Interdisciplinary Music Research. 6 (2): 137–150. doi:10.4407/jims.2014.02.002. ISSN 1307-0401. Sufism. gmu.edu. - Islamic Supreme Council of America Archived August 27, 2013, by Wayback - Mevlana Cheleddin Rumi. Archive from the original 2007-05-06. Received 2007-05-19. and b O Mevlevi Order of America. hayatidede.org archive from the original 2013-01-12. Hanut, Eryk (2000). Rumi: Map and Book Pack : Meditation, Inspiration, Self-Knowledge. Rumi's card book. Tuttle Publishing. XIII. ISBN 978-1-885203-95-3. A web page under construction archive 2006-03-25 on the Wayback Machine Mango, Andrew, Ataturk: Biography of the Founder of Modern Turkey, (2002), ISBN 978-1-58567-011-6. - Kloosterman's genealogy, Jalal al-Din Muhammad Rumi Archive 2006-09-04 in The Wayback Machine - Mevlevi Sema Ceremony. Edward G. Brown, The Literary History of Persia from the earliest days before Firdavsh, 543 pages, Adamant Media Corporation, 2002, ISBN 978-1-4021-6045-5, 978-1-4021-6045-5 (see page 437) - Annemarie Schimmel, Deciphering the Signs of God, 302 pages, SUNY Press, SUNY Press 1994, ISBN 978-0-7914-1982-3, 978-0-7914-1982-3 (see p. 210) - Habeller, Gunzel Haberler, Ikonomi, Day, Gyundem Haberley, Daki, - Zamansi. zaman.com archive from the original Archive 2007-10-30 on Wayback Machine Int'l Congress at Molan opens in Tehran Archive 2007-12-20 on Wayback Machine Iran Daily - Art and Culture - 10/03/06 Archive October 13, 2007, in Wayback Machine CHN News Archive 2007-09-27 on Wayback Machine and ﻫﻤﺸﻬﺮی آﻧﻼﯾﻦ .Ministry of Foreign Affairs. mfa.gov.af .2006-03-17 Podcast Episode: Live Dialogues: Coleman Barks: Soul Rumi (Thought Leaders in Transforming Yourself and Our Global Community with Duncan Campbell, Seer Interlocutor, Living Dialogues.com. personallifemedia.com. Tehrantimes.com, 300 dervish whirlwind for Rumi in Turkey - Mawlana Rumi archetypebooks.com Review. facebook.com. Archive from the original 2004-12-17. Lewison, Leonard. Editor's note. Mawlana Rumi Review. Rumi, Jalaloddin. Rumi's on fire. translated by Shahriar Shahriari. Received on January 2, 2020. Further reading of English translations of Ma-Aarif-E-Mathnavi Comment by Mathnavi Maulana Jalaluddin Rumi (R.A.), Hazrat Maulana Hakim Muhammad Akhtar Saheeb (D.B.), 1997. Sufi Way of Love: The Spiritual Teachings of Rumi, William Chittrick, Albany: SUNY Press, 1983. Secrets The universe and discoveries of Rumi on the Majestic Path of Love, Majid M. Naini, Universal Vision and Research, 2002 ISBN 978-0-9714600-0-3 www.naini.net mesnevi from Mevlena Jalala'd'd-deen er-Rama. The book first, along with some account of the life and deeds of the author, his ancestors, and his descendants, illustrated by a selection of characteristic anecdotes collected by their historian, Mevna Shemsu'd-d'n Ahmed el-Efl'ke el-'Arife, translated and poetry versified james W. Redhouse, London: 1881. Contains only a translation of the first book. Masnawe y Maave, Spiritual Couples Maulane Jalalu'd-Din Muhammad Roeme, translated and abbreviated by E.H. Winfield, London: 1887; 1989. An abbreviated version of the full poem. Online editions on sacred-texts.com, archive.org and on wikisource. Maskawa Jalala'd-Din Remy. Book II, first translated from Persian to prose, with a commentary by C.E. Wilson, London: 1910. Matnawe Jalalu'ddan Rume, edited from the oldest manuscripts available, with critical notes, translations and comments by Reynolds A. Nicholson, in 8 Volumes, London: Messrs Luzac and Co., 1925-1940. Contains text in Persian. The first full English translation of Mathnaw. Rent veil: Literal and poetic translations of Rumi, translated by Shahram Shiva Hom Press, 1995 ISBN 978-0-934252-46-1. Winner of the Benjamin Franklin Prize. Hush, Don't Say Anything to God: Rumi's Passionate Poems, translated by Shahram Shiva Jain Publishing, 1999 ISBN 978-0- 87573-084-4. Major Rumi, translated by Coleman Barks with John Moyne, AJ Arberry, Reynold Nicholson, San Francisco: Harper Collins, 1996 ISBN 978-0-06-250959-8; Edison (NJ) and New York: Castle Books, 1997 ISBN 978-0-7858-0871-8. Choice. Description of the 2010 extended edition. The much cited poem in it guest house is located, for example, Mark Williams and Danny Penman (2011), Mindfulness, page 165-167. The poem is also on the . Illuminated rumi, translated by Coleman Barks, Michael Green Contributor, New York: Broadway Books, 1997 ISBN 978-0-7679-0002-7. Masnavi: Book One, translated by Javid Mojaddedi, Oxford World Classics Series, Oxford University Press, 2004 ISBN 978-0-19-280438-9. Translation for the first time from a Persian edition prepared by Mohammad Estelam with introduction and explanatory notes. He was awarded the Lois Roth Award for Excellence in Persian Literature translation by the American Institute for Iranian Studies in 2004. Divani Shamsi Tabriz, translated by Negit Oguz Ergin as Divan-and-Kebir, published by Echo Publications, 2003 ISBN 978-1-887991-28-5. Rube Rumi: Mad with Love, translations and comments by Negit Oguz Ergin and Will Johnson, Inner Tradition, Rochester, 2007, ISBN 978-1-59477-183-5. Masnavi: Book 2, translated by Jawid Mojaddedi, Oxford World Classics Series, Oxford University Press, 2007. ISBN 978-0-19-921259-0. The first ever verse translation of the uncircumcised text of the Second Book with introduction and explanatory notes. Rubayat Jalala al-Din Rumi: Choose English translations, Translated by A.J. Arberry, (Emery Walker, London, 1949) Mystical Poems by Rumi, Translated by A.D. Arberry, (University of Chicago Press, 2009) Rumi's Fours: Complete translation with Persian text, Islamic mystical commentary, term guide, and consent, translated by Ibrahim W. Gamard and A. G. Rawan Farhadi, 2008. Soul Rumi: A new collection of ecstatic poems, translations by Coleman Barks, Harper One, 2002. One hundred tales of wisdom, translated by Idris Shah from Manakib ul-Erefan from Afluki, Octagon Press 1978. Episodes from Rumi's life and some of his educational stories. Rumi: 53 Secrets from the Tavern of Love: Poems from Rubayata Maulana Rumi, translated by Amin Banani and Anthony A. Lee (White Cloud Press, 2014) ISBN 978-1-940468-00-6. life and work of RUMI, JALL AL-DIN. Encyclopedia Iran, online edition, 2014. Dr. Khalifa Abdul Hakim, Metaphysics Rumi: Critical and Historical Sketch, Lahore: Institute of Islamic Culture, 1959. ISBN 978-81-7435-4 Afzal Iqbal, life and thought of Mohammad Jalal-ud-Din Rumi, Lahore: Bazm-e-Iqbal, 1959 (last edition, life and work of Jalal-ud-Din Rumi, Kuala Lumpur: Another press, 2014). Approved by renowned rumi scholar, AJ Arberry, who wrote the foreword. Abdol Reza Arasteh, Rumi Persian: Revival in Creativity and Love, Lahore: S. Muhammad Ashraf, 1963 (last edition, Rumi Persian, Sufi, New York: Routledge, 2013). The author was a U.S.-trained Iranian psychiatrist under the influence of Erich Otma and K.G. Jung. Annemarie Schimmel, Triumphal Sun: Exploring the works of Jalaluddin Rumi, Albany: SUNY Press, 1993. Fatemeh Keshavartz, Reading Mystical Lyrics: The Case of Jalal al-Din Rumi, University of South Carolina Press, 1998. ISBN 978-1- 57003-180-9. Mawlana Rumi Review mawlanarumireview.com. Annual review of Rumi. Archetype, 2010. ISBN 978-1-901383-38-6. , Islamic Art and Spirituality, Albany: SUNY Press, 1987, Chapters 7 and 8. Majid M. Naini, Mysteries of the Universe and the Discovery of Rumi on the Majestic Path of Love, Universal Vision and Research, 2002, ISBN 978-0-9714600-0-3 Franklin Lewis, Rumi: Past and Present, East and West, Oneworld Publications, 2000. ISBN 978-1-85168-214-0 Leslie Wines, Rumi: Spiritual Biography, New York: Crossroads, 2001 ISBN 978-0-8245-2352-7. Thoughts of Rumi, edited by Seyedou G. Sefawi, London: London Academy of Iranian Studies, 2003. William Chittriq, Sufi Rumi Doctrine: Edition, Bloomington: World Wisdom, 2005. Sefiq May, Rumi's Basics of Thought: Sufi Perspective Mevlevi, Somerset (NJ): The Light Inc., 2004 ISBN 978-1-932099-79-9. Tami Tasawwuf and Vedanta R. M. Chopra in Indo Iranica Vol. 60 Atanasios Sideris, Mevlana Celaleddin Rumi, a record of Rumi's connection with the Greek element in Asia Minor, in the encyclopedia of the Greek world - Little Asia, 2003. Whaley, Muhammad Isa (2017). Stansey Poems (Tarji't) Rumi. Critical edition, translation and commentary, with additional chapters on aspects of his sofa. (School of Oriental and African Studies, London.) Persian literature by E.G. Brown, The History of Persia, four volumes, first published in 1902-1924. Jan Ripka, history of Iranian literature, publishing company Reidel; 1968 OCLC 460598. ISBN 978-90-277-0143-5 RUMI: His teachings and philosophy of R.M. Chopra, Iranian Society, Kolkata (2007). External links rumiat Wikipedia sister projectsMedia from Wikimedia Citations from Wikiquote Texts from Wikisource Rumi's Work on the Gutenberg Works Project or about Rumi's online Archive of Rumi's works in LibriVox (public domain audiobook) of Rumi's work in the open library of Dar al-Masnawi, several English versions of a selection of different translators. Rumi's poems in English at the Masnavi-e Ma'navi Academy of American Poets are recited in Persian by Mohammad Ganbar, extracted from the maulana rumi biography in urdu. maulana rumi biography pdf. maulana jalaluddin rumi biography. maulana jalaluddin rumi biography pdf. maulana jalaluddin rumi biography in urdu

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