Articles Book Reviews Rumi’s Spiritual Shiism Anthony Kenny, Aquinas on Being, Sey ed G Saf av i [1-16] Oxford: 2002 Sajjad H. Rizvi [227] Plato and Suhrawardī on Illumination Christopher Bobonich, Plat o’s Ut opia Mahdi Ghavam Safari [17-30] Recast: His Later Ethics and Politics, Oxford: 2002 Sajjad H. Rizvi [231] Emptiness, Identity & Interpenetration in Hua-yen Buddhism John N. Martin, Themes in Atif Khalil [31-62] Neoplatonic and Aristotelian Logic: Order, Negat ion and Abstract ion, Burlingt on: 2004 Are “Protocol Sentences” of science Asad Q. Ahmed [233] and “Core Statements” of religion two mutually inconsistent Paul T hom, Medieval Modal foundat ions of the same worldview? Systems: Problems and Concepts, Mashhad Al-Allaf [63-80] Burlingt on: 2003 Asad Ahmed [237] The nature of mind in Islamic Philosophy Wolfgang Künne, Conceptions of Hassan Abdi [81-96] Truth, Oxford: 2003 Alan R. Perreiah [241] Aspects of the Saints in the Masnavi Robert F. Drinan, S.J., Can God and of Rumi Caesar Coexist? Balancing Religious Sayyed Ali Asghar Mirbagheri Fard Freedom and International Law, New [97-108] Haven and London: 2004 … . Andy C. Yu [247] …Articles Social Philosophy in The Balance of Religious Intellection: GIDDENS and Philosophical Social Theorizing Seyed Javad Kafkazli [109-164] Modified Not ion of Represent at ive Knowledge by Correspondence Amir Salehi [165-188] The Symbology of the Wing in Suhrawardi’s The Reverberation of Gabriel’s Wing Mohammed Rust om [189-202] Zaehner- Arberry Cont roversy on Abu Yazid the Sufi: A Historical Review Mahmoud Khatami [2 03 - 22 6] Transcendent Philosophy 1-16 © London Academy of Iranian Studies Rumi’s Spiritual Shiism Seyed G Safavi London Academy of Iranian Studies, UK Abstract The present paper aims to provide textual evidence in support of Rumi’s spiritual shiism. The evidence will be taken from Rumi’s Mathnawi. Shiism, in its true form, believes in the welayat (authority) of Imam Ali and his eleven descendents following the demise of Prophet Muhammad. Allah has chosen Ali and his descendents, as the true spiritual and religious successors of Prophet Muhammad, after whom there will always be a representative from Ali’s family to guide and lead human kind. This paper deals with three types of welayat: solar, lunar and stellar welayats. Interpretation of the Mathnawi text by ‘conceptual’, ‘synoptic’ and ‘hermeneutic circle’ research techniques – makes clear that Maulana Jalal-Din Rumi honoured the office of the Imamate that is the authority – Wilayah of Allah, the Prophet Muhammad and his 12 Divinely appointed successors. In this context, Maulana focuses on the Wilayah of Imam ‘Ali – the first Divine successor of the Prophet Mohammad. According to Dr Shahram Pazouki “Maulawi is a Shiite, not in the current sense of the jurists or dialectical theologians, but in its true meaning, that is, Allah only appoints the wali, belief in the continuing spirituality and walayah of the Prophet Mohammad in the person of Imam ‘Ali and his sons which appointed by Allah. Allah appointed Ali to be the spiritual successor and wali after the prophet Mohammad and belief that after the prophet there is always a living spiritual guide, wali, from Imam ‘Ali family on the way of love. Then here there is different between spiritual Shiism and jurisprudence Shiism. 2 Seyed G Safavi The Sufis believe that in every period of time there is a divine spiritual guide or wali,and that it is only through him that one cam find the way to Allah. Walayah is the reality of Sufism and inner aspect of islam.the wali is the shadow of Allah on earh.the wali is the perfect of the age and the intermediary of grace from Allah to man. Walayah differs from caliphate .it is possible to engage in choosing the caliph by giving him their vote, but only Allah appoints the wali. Allah appointed ‘Ali to be the spiritual successor and wali after the prophet ohammad”. (Pazouki, Shahram. (2003). Spiritual Walayah. In: SG. Safavi(ed), RUMI’S THOUGHTS. Tehran: Salman Azadeh Publication) ‘Ali appointed as wali by Allah is based on some Qur’an verses and prophet Mohammad narrations such as balegh ma onzel ilaik (Chapter 5:67), alum akmalt lakom dinakom(Chapter 5:3), Hadith Ghadir Khoma and Ttheqlain. What is important is believing that after the prophet, walayah continued in ‘Ali and after ‘Ali ,walayah continued through the other Shiite Imams which are appointed as wali by Allah. Shi’ism is based upon the principle of Imamah or Wilayah (referred to in gnostic – Irfanic literature as ‘The Perfect Man’ – Insan al-Kamil). Qur'anic and ahadith references, narrated by all M uslim sources, confirm that love for the Prophet’s progeny is a basic precept of Islam. The Mathnawi evidences that M aulana believed in the Wilayah of Imam ‘Ali, one of the main principles of Shi’ah Islam. The different levels between Imamah and Wilayah: The Ultimate Guardian – Wali is Allah, followed, in order, by: The Prophet Muhammad and the 12 Imams. As the Prophet and the 12 Imams are all manifestations of ‘The Perfect Man’ who represent Divine Guardianship in their times – Imamah in Shi’ah literature, and ‘The Perfect Man’ in Sufi literature, correspond to the same identity. That the essence of ‘The Perfect Man’ in Sufism is denoted by Imamah – the distinguishing principle of Shi’ism, indicates that Sufis, regardless of the religious practices they follow – taqlid, are, in this respect, Shi’ah M uslims. Rumi’s Spiritual Shiism 3 In the ‘Irfanic view there are two distinct types of Wilayah , “General Wilayah” – “Wilayah ‘Ammah” and “Specific Wilayah” – “Wilayah Khassah”. General Wilayah – Wilayah ‘Ammah (Lit. Stellar), comprises two levels: 1) The first starts with “withdrawal” – “takhliyyah”, and ends with the station of the “nearness of supererogatory works” – “Qorb Nawafil.” When Allah becomes the eyes, ears, and tongue of His servant, the seeker of truth – salik achieves the state –maqam of “the reality of certainty” – “Haq al-Yaqin”. 2) The second level relates to those – annihilated in “the Real” – Haqq – who remain in the Existence of the King of Existence The final stage of this state is referred to as “Maqam Qab Quysayn”. “Specific Wilayah”, Wilayah Khassah, is only held by the Prophet Muhammad and his Divinely appointed successors from his Ahl al-Bayt,Prophet’s Houshold(The family of the Prophet,specificly his daughter Fatima, her husband ‘Ali, and their children Hassan and Hussein). Such Specific Wilayah proceeds from Maqam Qab-e Quysayn, to the achievement of “The Station of Manifestation on Intrinsic Discourser” – “Maqam-e Mazhariyyat-eTajaliya-e Zati” and “Maqam-e Aw Adna”. At that stage, those who hold this Wilayah comprehend the seventh inner level, Battn Haftom of Kalam Allah, i.e. the word of Allah, namely the Qur’an. It is recorded in one narration – hadith, regarding the Qur’an that, ‘The Qur’an has a superficial level and an inner level of understanding that encompasses seven inner depths.’ ( ‘Alama Tabataeai, Tafsir Al-Mizan, Vol. 3, p. 72). Holders of Wilayah Khassah – Wali’s, are like a great tree of which Abdal, Noqaba and Awtad are mere shadows. For every age 4 Seyed G Safavi there is a single Perfect Man – Qutub, with all other spiritual beings of the age under his shadow. (See verses 1924 – 2305 Book 3 of Rumi’s Mathnawi and Mulla Hadi Sabsavari’s commentary on verse 2003 of Book Three of the Mathnaw‡). M aulana said Wilayah Khassah has two aspects, Wilayah Shamsiyyah (Lit.Solar) and Wilayah Qamariyyah (Lit. Lunar). (Book Three verses 3104 – 3106). The manifestation of Wilayah Shamsiyyah is Wilayah Muhammadiyyah – held by Prophet Muhammad Mustafa, while Wilayah Qamariyyah, refers specifically to those of his progeny – Ahl Al-Bayt, who Allah appointed to inherit his authority and succeed him. According to Mathnawi Book One, verses 2959 – 2980, Wilayah Allawiyyah – that is the Wilayah of Imam‘Ali and the inheritors of his authority – falls within Wilayah Muhammadiyyah. According to Book One, verses 3761 – 3766, the Wilayah Qamariyyah of Imam ‘Ali falls within the Wilayah Shamsiyyah of the Prophet Muhammad. Rumi based his repeated comments of Imam ‘Ali’s Wilayah Khassah, on the Prophet Muhammad’s saying, ‘Whomever I hold authority over, ‘Ali holds authority over’ – ‘Man kuntum Mawla fa ‘Aliyun Mawla’. In the first story at the beginning of Book One of the Mathnawi, ‘The King and the Handmaiden’, the Perfect Man – Pir or Hakim Haziq is raised in reference to one of Imam ‘Ali’s titles ‘The Approved One’ – Murtadha, whom he then proceeds to describe as, ‘The One who holds authority over the people – Mula al-Qum’. (Mathnawi Book One verses 99- 100). In the last story of Book One – A Story about Imam ‘Ali, Rumi discusses nafs mutma’nah (verses 3721-3991) and introduces Imam ‘Ali as a holder of Wilayah Khassah. In the last book, Book Six, he again raises the Wilayah of Imam ‘Ali based upon the Prophet’s saying ‘Whomever I hold authority over, ‘Ali holds authority over’, ‘Man kuntum Mawla fa ‘Aliyun Mawla’. Book Six, verse 4538. Thus, the Mathnawi of Rumi both begins and ends with the Wilayah of Imam ‘Ali. Sequential textual evidence in the Mathnawi that supports Rumi’s acceptance of Imam ‘Ali’s Wilayah and spiritual superiority over other companions of the Prophet. Rumi’s Spiritual Shiism 5 1) Rumi refers to Imam ‘Ali as, ‘AMIR AL-MUMININ – COMMANDER OF THE FAITHFUL – TRANSLATED BY NICHOLSON AS PRINCE OF THE FAITHFUL’ – in the story titled Imam ‘Ali. See Book One, heading after verse 3720. 2) Rumi refers to Imam ‘Ali as, ‘THE ONE WHO ACTS SINCERELY’ – ‘Learn how to act sincerely from ‘Ali’.