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International Mevlana Symposiuın Papers International Mevlana Symposiuın Papers ,. Birleşmiş Minetler 2007 Eğitim, Bilim ve Kültür MevlAnA CelAleddin ROmi Kurumu 800. ~um Yıl Oönümü United Nations Educaöonal, Scientific and aoo:ı Anniversary of Cu/tura! Organlzatlon the Birth of Rumi Symposium organization commitlee Prof. Dr. Mahmut Erol Kılıç (President) Celil Güngör Volume 3 Ekrem Işın Nuri Şimşekler Motto Project Publication Tugrul İnançer Istanbul, June 20 ı O ISBN 978-605-61104-0-5 Editors Mahmut Erol Kılıç Celil Güngör Mustafa Çiçekler Katkıda bulunanlar Bülent Katkak Muttalip Görgülü Berrin Öztürk Nazan Özer Ayla İlker Mustafa İsmet Saraç Asude Alkaylı Turgut Nadir Aksu Gülay Öztürk Kipmen YusufKat Furkan Katkak Berat Yıldız Yücel Daglı Book design Ersu Pekin Graphic application Kemal Kara Publishing Motto Project, 2007 Mtt İletişim ve Reklam Hizmetleri Şehit Muhtar Cad. Tan Apt. No: 13 1 13 Taksim 1 İstanbul Tel: (212) 250 12 02 Fax: (212) 250 12 64 www.mottoproject.com 8-12 Mayıs 2007 Bu kitap, tarihinde Kültür ve yayirı[email protected] Turizm Bakanlıgı himayesinde ve Başbakanlık Tamtma Fonu'nun katkılanyla İstanbul ve Konya'da Printing Mas Matbaacılık A.Ş. düzerılenen Uluslararası Mevhiııfı Sempozyumu bildirilerini içermektedir. Hamidiye Mahallesi, Soguksu Caddesi, No. 3 Kagıtlıane - İstanbul The autlıors are responsible for tlıe content of tlıe essays .. Tei. 0212 294 10 00 Jalaluddin Rumi in southeast Asia Nasir Tamara 1 lndonesia lN SOUTI-IEAST Asia of to day, the interest on spiritualism is on the rise especially in many major cities. This paper will talk on the lslamic mysticism, the Sufism, particularly the teaching of Jalaluddin Rumi who was bom 800 hundred years ago in Balkh, Afghanistan. The year of 2007 has been declared the "Year of Rumi" by UNESCO. Most ofRumi's writing was in Farsi, a major Islamic language that was spo­ ken largely in the past in the Muslim world in Asia. And unfortunately not any­ more, as Arabic has become more prominent. Unfortunately only very little of Rumi's works are translated in Arabic. In modern times, it was Mohammad Iqbal, a Muslim leader from Pakistan, India then, who through his writings in European language, English and German those make many Muslim in Southeast Asia, who do not understand Farsi or Arabic, know about Jalaluddin Rumi. Later, scholars and poets from western countries, mostly non Muslim, have translated Rumi's work into many different European languages. An Arnerican poet has rewritten existing English language translation into new verses that was love by the American. According to a report, Rumi now is the most famous poet in Arnerica. Nowadays, Jalaluddin Rumi's many works are translated in Malay and Indonesian in Muslim countries of Southeast Asia. Not only by Muslims, but alsa by Hindus such as Anand K.rishna in Indonesia who has translated almost all of 6 volume of Mastnawi, the most im portant Sufis treaty of Rumi in Indonesian. Music groups have alsa created songs and music based on Rumi's teaching. The most famous are Dewa and Debu from Jakarta, Indonesia. Many Sufis adept have alsa practiced the whirling dance of Rumi. People of different religions 1528 have also created a theatrical performance of some of Rumi's teaclıing. Individuals read his poem. In his voluminous works, Maulana Rumi speaks of God, man and the world and the interrelations between them. But monotheism, believe on God is the 1 basic teaching of Rumi. \ Tlıere are three dimensions of Sufi teaching: the Law (ilm, knowledge, the­ ory), the Way (amal, the work, practise), and the Truth (attainment to God, spir­ itual realization). Rumi teaches people the spiritual realization, or the ascending stages of human perfection resulting in proximity to Go d, a third dimension that was not explicitly explained in Qur'an and Hadith. Rumi teaches millions of people how to love God in spiritual way. And Rumi also teaches people about God who love His creations. It was no langer about reward and punislıment, about hell and paradise. But about a loving God. Tlıere are many Sufi gurus in Islamic world. But the teaclıing of Rumi is unique in the sense of his emphasis on love, peace and tolerance among people of different religions. It is also unique because of Rumi practiced and loves for poetry, music, dancing, painting and the arts in general. In this contemporary world full of violence and conflicts of civilization, war and terrorism, the peacefullove message of Rumi appeal to people, across boundary of religion, race and color of skin. Although the Sufism is a long tradition intheMalay language spiritual lit- erature however we have not found a text canceming Jalaluddin Rumi. We must look into Javanese language to find the story of Jalaluddin Rumi in Muslim Southeast Asia. And we will find that the greatest Muslim Royal fam­ ily of Java was part of a larger international Islamic Sufi community. The eldest document found on Jalaluddin Rumi in Java was written in ı 730 attributed to the Queen Ratu Pakubuwana of Java, an exceptional woman, who was author of many Sufis works. The work titled Seh Samsu Tabred was in verse version metered in Asmaradana in a single canto of 30 stanzas. The text is part of mqjor teaclıing curriculum to tea ch the basic Islami c reli­ gious and spiritual teaclıing and the art of leadership for the young King Pakubuwana II (r. ı 726- ı 749) who became a King when he was only ı 6 years old. His grandmother, the wife of Pakubuwana I (r. ı 704- ı 7 ı9) Ratu Pakubuwa­ na (d. ı 732), a pious and mystical Muslim had a very big influence on the edu­ cation and in shaping the behavior of the King. As a Muslim mystic monarclı later the King Pakubuwana II went to Holy W ar against the Dutch colonial power. Nasir Tamara Jalaluddiız Rumi in sout/zeast Asia The long text written under the auspice of Ratu Pakubuwana is Kitab Usulbiyah followed by 5 shorter texts which are Suluk Garwa Kan cana, Gita Sifat Nabi, Seh Samsu Tabred, Caritaning Nabi Ihrahim and Caritaning Nabi Enuh. The first short text means 'the song of the attributes of the Prophet' is a biography of exemplary life of Prophet Muhammad SAW. The second text is the object of our article, we will talk lengthy. The third text 'the story of Prophet Abraham' that was willing to sacrifice his own son Ishmael to obey God's instruction. The forth text 'the story of Prophet Noah' tells the story of punish­ ment for human disobedience through the creation of flood that killed the infi­ dels and how the prophet saved the life of his loyal followers. The fifth text 'the song of the house of gold' is a text par exeellence on doctrines of kingship and the Sufi philosophy of Sultan Agung, the founder of the first grand Muslim Kingdoru of Java, Mataram Allother story related to Jalaluddin Rumi is in verse redaction, in Gambuh metre, found by a Dutch scholar G. W. J. Drewes {Drewes 6 Jakarta) who pub­ lished an article about the subject. In his text Jalaluddin Rumi was mentioned as a King as well as a teaeber (mulana Rum amir aji, amir aji Rum) in his dialog with Sjamsi Tabriz. In form ofprose, the oldest story of Jalaluddin Rumi is called Caritanira Seh Samsu Tabred. The document is now kept in India Calleetion Office in London. The text is believed belong to Prince Purbaya of Java who lived in Kartasura from 1727 to 1738. In the Javanised name, Maulana Jalaluddin Rumi became Mulana Rumi. (MR, p. 205). In Se h Samsu Tabred story, Sjamsi Tabriz is javanized as Samsu Tabred. He was a child gifted with ultimate mystical knowledge. In a mosque in Mecca, Arabia, on a Friday he had a dialog with Jalaluddin Rumi and other eminent fig­ ures of Islam. Although stili a child, Samsu Tabred had a superior knowledge compared to already known ulama Mulana Rumi and others. So Rumi took Samsu Tabred as his spiritual teacher. According to Sjamsi Tabriz, aka Samsu Tabred in Java: "he is the begin­ ning and the end, inner and outer". He was also the four stages of the Sufi path: the law {shari'ah, sarengat), the mystical way {tarekat), reality {hakikat, khakekat) and gnosis {makrifat). Furthermore he said: "God am I, yea I am Muhammad; I am the seeret of God; the seeret of Muhammad am I". 1530 Samsu Tabred also told Rumi: 26. Sifatullah ingsun iki. Pan ingsung Afengalulah. Pan ingsun kang kalek reko. Ingsung kang makeluk ika. Ingsung kang ngalif iku. Lam alif ma pan ya ingsun ... r \ Translation 26. 'The attributes of God am I. For I am the works of God. For I am the creator, And I am the created. I am alif; Lam-alif am I'. Java as a fertile ground for Sufism It took many centuries before the teaching or Jalaluddin Rumi (b. AD 1207) who was bom in Balkb, part of Khorasan Iran, then, came to Java. From so many works attributed to Rumi, who later moved to Konya, Turkey, until now only 500fo are known by non Farsi speaking people. Jalaluddin Rumi was an established Islamicjurist (ulama) anda Sufi taught by his own father Baha' Walad and Burhan al-Din Tirmidhi before his meeting with Shams al-Din of Tabriz came to Konya in 1244. The meeting with the enigmatic figure transformed Rumi's life. He wrote: "I was the country's sober ascetic, I used to teach from the pulpit- but des­ tiny made me one of Thy hand-clapping lovers" (D 22784). He continued: "My hand always used to hold a Koran, but now it holds Love's flagon.
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