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KHATA – Journal of Dialogue of Civilisations KHATA – Journal Of Dialogue Of Civilisations [58] KHATA – Journal Of Dialogue Of Civilisations JALAL AL-DIN RUMI & HUMAN TRANSFORMATION: HOW TO CAPTURE A WILD ELEPHANT Karim Douglas Crow The Cultural Centre, Embassy of Islamic Rep. of Iran Abstract Through verse, music and dance the Mawlavi Order sought to perpetuate the energy of Rumi’s personality and impact of his enlightening insight. Rumi strove to make possible a vertical opening of consciousness within his followers, thereby facilitating fragile possibilities for human transformation. Soul with its innermost focus of attentive–awareness forms the only foundation for expanding our understanding of the cosmos, and for attaining what is possible for Man. We reflect on how Rumi might apprehend our current realities, and what has become of human transformation in our era of psycho–somatic physicalism. Our meditation is intended to provide food for thought, as well as enliven the heart. We are looking for Rumi. we are still looking for him. We are seeking him – and Rumi is seeking us! Rumi had his own epitaph inscribed upon his tomb: “When we are dead seek not our tomb in the earth, but find it in the hearts of men.” There is where we have to look for Rumi: within the Hearts of men – and the hearts of women and girls and boys. His voice echoes loud and clear for those persons who have ears to hear, and who have learned how to listen. Key words : Rumi, Mawlavi Order, spiritual audition, listening [59] Jalal al-Din Rumi & Human Transformation : How to Capture a Wild Elephant 1. Introduction Jalāl al-Dīn al-Rūmī (1207 — December 17th 1273 CE) joined the east and the west. He was born in Balkh, a province of northern Khurasan (now Afghanistan) ruled by the Khwarazm Shahs, and he migrated west where he resided first in Karaman and then Konya in central Anatolia (Asia Minor). Anatolia had been the Hellenic heartland of the Byzantine Empire (Rūm /‘Rome’1 or the East Roman empire) before the Salju3. The manuscript q Turkish settlement of that territory in the 11th century CE, when its population became a mixture of the Greek, Turkic, Arab and Persian races. The Sunni Muslim dynasty of the Saljuqs were descended from a Turcoman tribal confederation which ruled large parts of Central Asia and the Middle East during the 11th – 13th centuries CE, and whose empire at its height stretched from Anatolia through Persia. When embracing Islam these powerful Turcoman warlords had adopted Persian culture and Persian as their official language of government, and they helped to develop Persian culture under the patronage of Turkic rulers thus creating a distinctive Turco-Persian culture. They served as great patrons of Persian art, literature, and language, becoming the cultural ancestors of the Western Turks: the present-day inhabitants of Azerbaijan, Turkey and Turkmenistan. Persian imprint upon Ottoman civilization remained strong until the 19th century. The Turkish scholar Mehmed Fuad Koprulu has described the nature of this Turco-Persian culture central to the Saljuq and then the Ottoman experience: (Koprulu 2006: 149ff) If we wish to sketch, in broad outline, the civilization created by the Seljuks of Anatolia, we must recognize that the local, i.e. non-Muslim, element was fairly insignificant compared to the Turkish and Arab-Persian elements, and that the Persian element was paramount. The Seljuk rulers … were in contact with not only Muslim Persian civilization, but also with the Arab civilizations in al-Jazira and Syria – indeed, with all Muslim peoples as far as India – and also had connections with several Byzantine courts. Some of these rulers [60] KHATA – Journal Of Dialogue Of Civilisations like the great ‘Ala’ al-Din Kai-Qubad himself, who married Byzantine princesses and thus strengthened relations with their neighbors to the west, lived for many years in Byzantium and became very familiar with the customs and ceremonial at the Byzantine court. Still, this close contact with the ancient Greco-Roman and Christian traditions only resulted in their adoption of a policy of tolerance toward art, aesthetic life, painting, music, independent thought – in short, toward those things that were frowned upon by the narrow and piously ascetic. The contact of the common people with the Greeks and Armenians had basically the same result. … The Mongol invasion, which caused a great number of scholars and artisans to flee from Turkistan, Iran, and Khwarazm and settle within the Empire of the Seljuks of Anatolia, resulted in a reinforcing of Persian influence on the Anatolian Turks. … When we take into consideration domestic life in the Konya courts and the sincerity of the favor and attachment of the rulers to Persian poets and Persian literature, then the importance of Persian influence is undeniable. With regard to the private lives of the rulers, their amusements, and palace ceremonial, the most definite influence was also that of Iran, mixed with early Turkish traditions, and not that of Byzantium. Rumi’s family settled in the Sultanate of Rūm whose capital from 1205 onward was Konya during the period between the Crusades and the Mongol invasion. He was both ethnically and culturally Persian in language and ethos, while he also wrote some poetic verses in Greek, Arabic and in Turkish (Lewis 2000). As a well-trained Muslim intellectual Rumi was profoundly versed in Arabic Islamic studies, being a competent Hanafi jurist-mufti in his legal practice, and who adhered to the Maturidi theological creed. In fact, Rumi’s mother was a descendant of the famous Hanafī jurist Abu Bakr Sarakhsī (d. 483 H /1090), while his father Baha al- Din Walad (d. 1240) was a prominent Hanafi teacher and mystic [61] Jalal al-Din Rumi & Human Transformation : How to Capture a Wild Elephant master. The Hanafite legal rite historically was the most rationally oriented of the four major Sunni law schools, and it remains the most widespread legal school today. Maturidi theological teachings are close to the mainstream Ash‘arite creed of the majority of Sunni Muslims, differing only on some minor points. Almost all the Muslim Turkic peoples today are Hanafi in legal madhhab and Maturidi in their dogmatic theology. Rumi wrote both prose and verse in Persian—and all Iranian peoples love the masters of their magnificent language. However Rumi was a (Hanafite Maturidi) Sunni, while the majority of Iranians today are Imami Shi‘ite who love Rumi and who truly listen to him primarily because he exalted their language in the most elevated profound manner. People understand that language is the heart of their culture, providing the important seeds and germs for sprouting great ideas and conveying authentic experience. In October 2007 the author attended in Tehran a major conference devoted to Rumi, organised by the Iranian Institute of Philosophy as part of UNESCO’s ‘International Rumi Year’. The keynote speaker was none other than the President of the Republic Mr. Ahmadinejad, who gave a very nice address. The following day there was an article in a leading newspaper written by a prominent Mullah from Qum (the main religious center for education, south of Tehran). This religious authority was saying in effect: “Why are we having this conference for a Sunni? We should not waste our time!” Naturally most people the author questioned laughed at this sentiment which expressed a narrow Shi‘ite prejudice that a Sunni thinker should not be publicly celebrated – even though Rumi was one of the loftiest Persian poets of utmost profundity. Certainly this Mullah’s view remains a minority one in Iran today, for the great majority of Iranians certainly do listen to Rumi. But there is a further lesson for us in this incident: a great Sunni thinker and Sufi exponent such as Rumi is beloved in the Shi‘ite majority land of Iran. That is an important lesson for Muslims today, when Sunnis are killing Shi‘ites in Pakistan and in Iraq by tossing grenades into mosques during prayer times. The word love has not passed their lips—they do not listen to Rumi! Furthermore, the voice of Rumi now echoes loudly and is being listened to in the far West where the sun sets: in California and Oregon, in New [62] KHATA – Journal Of Dialogue Of Civilisations York and Florida and Georgia. During the past two decades he has become one of the most popular poets in the United States through numerous translations and free adaptations of his poetry — remember: popular in the U.S. means ‘best-selling’. People like Coleman Barks made a fortune by imaginatively re-interpreting Rumi into an American idiom to feed seekers in the great spiritual supermarket of the far West.2 So Rumi’s example is important for us today. A great Muslim teacher who has a living message for our world, and this message is not one of ritual or creed, about what is the correct theological dogmatic formula, or proper legal way of ritual performance: how short should your sleeve be? how much should you trim your moustache? what is permissable to eat? – that type of simplistic conformist un-thinking Islam which rejects the Other, and rejoices in its own narrow cramped vision. No – Rumi’s message conveys a universal essential Islam everyone understands when they apprehend it, because his message gets underneath our skin. It insinuates itself through our ear and knocks on the window of our mind, opening up a skylight for direct illumination. Rumi’s message has a distinctive mode of slipping inside and soaking in, of communicating itself to our inner person – if we are listening. As the 20th century Lebanese poet Jibran uttered: “half of what I say is meaningless, but I say it so that the other half may reach you.” Rumi was a master of conveying this ‘other half’.
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