Jalal al-Din Muhammad Rumi, or Rumi for short, was a 13^th century Sufi mystic, Islamic scholar, and poet. Considered one of the greatest poetic geniuses and spiritual masters of all time, Rumi was an independent spirit with a unique personality whose influence transcends time, race, background, social class and religion. His universal appeal lies in his message of courage as well as his refusal to follow outdated dogmatic thinking, conform to norms and cultural taboos, or subscribe to the slave mentality.

More than 800 years after his death, Rumi is more popular than ever. His life story, teachings, and writings continue to inspire many to find courage within themselves and to walk the path of spirituality. His writings have been translated into many languages and have sold millions of copies around the world. In fact, a 2014 BBC article named him the best-selling poet in the United States.

Rumi is popularly known as Mowlana (“Our Master”) in the Persian world, Mawlana in Afghanistan, Mevlana in Turkey, and Molavi in Iran.

Early Life

An artist’s illustration of Rumi’s father, Baha al-Din Walad.

Rumi entered the world on 30^th September 1207, in the Balkh Province in the eastern part of the former Persian Empire or present-day Afghanistan. His father was Baha al-Din Walad, a respected and prominent Islamic theologian and teacher who was also known as the “Sultan al-Ulama” or the “Sultan of Scholars.” His mother was Mo’mina Khatun, a relative of the ruler of the Khorasan Province, also in the eastern Persian Empire. As a child, Rumi displayed virtues that compelled his father to call him Maulana (“Our Master”).

Political turbulence coloured Rumi’s early life. In 1218, when Rumi was 11 years old, Baha al-Din Walad left Balkh with his family and a group of devoted students due to a dispute with the local ruler and to avoid the Mongolian invasion (1215-1220). The group travelled over 2,000 miles westward before they eventually settled in the city of Konya in present-day Turkey.

Farid al-Din Attar

During this journey, Baha al-Din Walad passed by the city of Nishapur in Iran and met a mystical poet from Persia by the name of Farid al-Din Attar. According to some accounts, Attar recognised Rumi’s spiritual potential and gave him a book titled “Ilahinama” (The Book of God). Attar had a profound impact on Rumi and would go on to influence his future work.

Baha al-Din Walad and his travelling companions also went on a pilgrimage to the Muslim holy city of Mecca. The family also travelled through the prosperous Anatolia region, which was then under the reign of the Turkish Seljug Dynasty. They stayed in the town of Laranda (Karaman) for seven years. It was in Laranda that Rumi experienced the first tragedies of his life when his beloved mother and brother passed away.

The ruins of Rumi’s family home in the Balkh Province, present-day Afghanistan.

In 1225, Rumi married his first wife, Gowahar Khatun, and the couple had two sons, Sultan Walad and Ala-Eddin Chalabi. After the death of his first wife, Rumi married a widow named Kerrâ Khâtun and bore another son, Amir Alim Chalabi, and a daughter, Malakeh Khatun.

When Rumi and his family finally settled in Konya in 1228, his father assumed the position of head of a madrasah (Muslim religious school) until his death in 1231. Although Rumi was only 24 years old at the time of his father’s passing, he was already well-known for his mastery of Islamic law, Arabic grammar, the meaning of the Quran (Islamic holy scripture), and astronomy.

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The Brilliant Scholar and Teacher

Rumi teaching his disciples about the story of Seth. Click to enlarge.

Rumi succeeded his father by taking on his previous role as a respected scholar and teacher of Hanafi rites as well as heading the madrasah. His students came from various trade backgrounds and included hat makers, tailors, carpenters, bookbinders, grocers, weavers, masons and artisans.

For the next nine years, Rumi continued to receive training on Sharia (the Islamic way) from Burhan al-Din Muhaqqiq, one of his late father’s disciples. Muhaqqiq trained Rumi in Sharia and Tariqa and had a significant influence on Rumi’s spiritual formation until his death in either 1240 or 1241.

After his teacher’s passing, Rumi began his public life. By then, he was already a Sheikh in his own right — an individual who, in Sufism, is qualified to teach, initiate, and guide others in the Islamic way. He became known as an excellent teacher to his disciples and an Islamic jurist who had the authority to issue fatwas (Islamic law points) and preach in mosques.

According to Professor Alan Williams, Professor of Iranian Studies and Comparative Religion at the University of Manchester:

“Rumi is both a poet and a mystic, but he is a teacher first, trying to communicate what he knows to his audience. Like all good teachers, he trusts that ultimately, when the means to go any further fail him and his voice falls silent, his students will have learnt to understand on their own.”

Source: poets.org

Over the years, Rumi achieved a position of prominence and high prestige in Konya. He also continued to work on enriching his knowledge. It is said that he travelled to Damascus in Syria on at least two occasions to study law and religion intensively. While in Syria, Rumi developed contacts with the Syrian Sufi circle. He may have also met with Ibn al-Arabi, a prominent Islamic theosophist. Ibn al-Arabi’s stepson was Rumi’s friend in Konya.

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The Respected Community Member

Rumi was a respected member of Konya’s society. As a beloved and renowned religious figure of the kingdom, the people of Konya looked up to him. Many spiritual seekers sought his guidance and benefited from his profound knowledge. His charisma, wit, charm and spirit drew many to him regardless of social background; high government officials, prominent personalities, Christians monks as well as Jews were comfortable with him and were known to seek out his company.
 Based on various letters written by Rumi which were preserved by his eldest son, Sultan Walad, Rumi also involved himself in solving community disputes and facilitating loans.

Rumi’s image is on Turkey’s 5,000 lira note

The Sufi Philosopher

Rumi was closely identified with Sufism and was considered “the supreme genius of Islamic mysticism.” Sufism is a sect within Islam where devotees aspire towards a mystical union with God. His explanations and commentaries on the Quran penetrated the minds of his many followers, and he was particularly brilliant at propagating Sufi philosophy with an emphasis on communion with the God Almighty, Allah.

Just like his predecessors, Sana’i and Attar, Rumi shared a passion for removing corruption from religious institutions and practices. His mind was free from sectarianism and narrow-mindedness, and he always encouraged his disciples to practice inter-faith tolerance:

“The Light of Muhammad does not abandon a Zoroastrian or Jew in the world. May the shade of his good fortune shine upon everyone! He brings all of those who are led astray into the Way out of the desert.”

Source: Wikipedia

The Great Poet

During his lifetime, Rumi’s poetic potential was enhanced by his relationship with several key personalities.

The Influence of Shams-e Tabriz

Shams-e Tabriz was a wandering mystic and renowned teacher of Islam who had taken a vow of poverty. Before meeting Rumi, Shams was wandering the Middle East when he suddenly heard a voice asking him what he would give in return for a friend. To this question, Shams responded that he would give his head. Shams then heard the voice in his head say,

“The one you seek is Jalal ud-Din of Konya.”

Shams-e Tabriz

Rumi’s life changed dramatically after he met Shams-e Tabriz on 15^th November 1244. When they first met, Rumi was in his late 30s and Shams was in his early 60s. Rumi was attracted to Sham’s personality and his unorthodox way of teaching. Soon, Shams became Rumi’s mentor and began to unlock Rumi’s immense poetic potential.

According to one account, when Rumi and Shams first met, Shams threw Rumi’s precious books, including his beloved father’s spiritual diary, into a fountain. Rumi immediately rushed to save his books and was surprised to discover that the books were dry and undamaged. When Rumi demanded an explanation, Shams replied,

“Something you would not understand.”

Another account tells of an occasion when Shams asked Rumi why he regarded studying from books as important. Rumi responded, “To know the religious laws and precepts.” Shams then shared his opinion that the methods Rumi employed were superficial. He said,

“You must now live what you have been reading about.”

Shams’ influence was so great that Rumi revisited and re-explored his concept of wisdom and love. Rumi was convinced that his real life and his real poetry began when he met Shams. In fact, he is known to have said,

“What I had thought of before as God, I met today in a human being.”

Shams’ influence and close relationship with Rumi made Rumi’s disciples uncomfortable. Their suspicions and unease grew to the point that they decided to remove Shams from Rumi’s life. As a result, Shams had to flee Konya to save his own life. When Rumi lost his mentor and friend, he was inconsolable. He went on to write many poems about separation and longing.

Sultan Walad

Rumi launched a search effort to look for Shams and even offered a reward to anyone who could provide information about his friend’s whereabouts. At this point, those within Rumi’s circle decided that Rumi’s health and spirit were more important than their dislike for Shams. Rumi’s eldest son, Sultan Walad, eventually discovered that Shams was in Damascus and informed his father accordingly.

Rumi then sent Sultan Walad to Damascus with many gifts. When Sultan Walad met with Shams, he bent his knee and begged Shams to return to Konya. Sultan Walad also cleverly mentioned that the gifts were not only from his father, but also from the people of Konya.

A copy of the Diwan-e Shams-e Tabriz-i from 1503. Click to enlarge.

When Shams returned to Konya, Rumi offered him the hand of Kimia Khatun in marriage. She was his beautiful stepdaughter from his second wife’s previous marriage. Unfortunately, Shams was known for his hot temper and abrasive personality that often caused friction with those who were close to Rumi. He was also known to be a strict husband who would not hesitate to punish his wife for the slightest transgression. The fact that Kimia passed away several months after their wedding did not help matters.

On the fateful night of 5^th December 1248, Rumi and Shams were engaged in a discussion when Shams went out through the back door to answer a call. He was never seen again. It is said that Shams was murdered by one of Rumi’s sons who was angered by the death of Kimia.

After Sham’s second disappearance, Rumi at first refused to accept the possibility that his friend was most likely dead. As stated in the following poem:

“Who says that the immortal one has died?
Who says that the “sun” of hope has died?
Look, it is the enemy of the “sun” who has come to the rooftops,
Closing both eyes shut, crying out, “O, the ‘sun’ has died.”

(“Shams” means “the sun”. Rumi routinely played on this association throughout his work in his first collection, “Divan-e Shams”.)

Source: rumi.net

Rumi waited for news of Shams. When none came after 40 days, he put on a black robe and proclaimed Shams dead. From that day onwards, Rumi wore black for the rest of his life. He channelled his grief into his passion for writing and produced over 40,000 lyrical verses that included eulogies, odes, quatrains, and other forms of Eastern-Islamic poetry. Rumi was determined to immortalise Shams so he named this collection of writings “Divan-e Shams-e Tabrizi” (“The Works of Shams Tabriz”). Divan-e Shams-e Tabrizi is regarded as one of Rumi’s masterpieces and one of the greatest works in Persian literature. Centuries later, Coleman Barks, an American poet, wrote an introduction to the English translation of Divan-e Shams-e Tabrizi:

“Rumi is one of the great souls, and one of the great spiritual teachers. He shows us our glory. He wants us to be more alive, to wake up… He wants us to see our beauty, in the mirror and in each other.” ~ Coleman Barks

Today, Islamic scholars regard the close relationship between Shams and Rumi as a model of:

“[the] Sufi call to open one’s heart to another human, in order to open one’s heart to God”

Source: khamush.com

The Influence of Salah al-Din Zarkub and Husam al-Din Chelebi

Rumi and his beloved disciple Husam al-Din Chelebi in the garden. Click to enlarge.

Several years after Shams’ presumed death, Rumi met two other persons to whom he opened his heart and developed special relationships. The first was an illiterate goldsmith from the merchant class by the name of Salah al-Din Zarkub. According to one account, Rumi was visiting a bazaar in Konya when he heard the sound of a hammer in front of Salah al-Din Zarkub’s shop. The rhythmic sound inspired him to dance.

Learning from his relationship with Shams and how his disciples were opposed to him forging a close relationship with a person from a different social class, Rumi formalised his association with Zarkub by marrying his eldest son, Sultan Walad, to Zarkub’s daughter. Just like with Shams, Rumi’s love for and close association with Zarkub inspired him to write beautiful lines of poetry.

After Zarkub’s death, Rumi developed another close relationship with one of his disciples and scribes, Husam al-Din Chelebi. Husam encouraged Rumi’s passion for writing. One day, while visiting the Meram vineyards outside Konya, Husam advised Rumi to look into the works of the legendary Persian poets, Sana’i and Attar, who had written mystical teachings in the form of poems mixed with fables, anecdotes, stories, allegories and proverbs. These works were famous among Sufi mystics. Husam said:

“If you were to write a book like the ‘Ilahinama’ of Sanai or the ‘Mantiq ut-Tayr’ of Attar, it would become the companion of many troubadours. They would fill their hearts from your work and compose music to accompany it.”

Source: Wikipedia

In response, Rumi immediately wrote the opening lines of what would become “Masnavi”, his greatest work. The lines begin with:

“Listen to the reed and the tale it tells,
how it sings of separation…”
Source: Wikipedia

Rumi regarded both Zarkub and Husam as manifestations of the late Shams whom Rumi referred to as “the all-embracing light.” Rumi even called Husam “Diya al-Haqq” or “Light of the Truth.”

Masnavi manuscript from 1461

Rumi worked on his masterpiece Masnavi for the next 12 years. It is said that during the process, Rumi would recite the verses spontaneously no matter where he was. Husam, his devoted disciple and companion, would then write these verses down.

Masnavi consists of six volumes of poetry with Tauhid, or Oneness of God, as its central idea. It reflects various aspects of spiritual life in 13^th century Sufism, which includes ordinary daily events and revelations of the Quran.

According to Encyclopedia Britannica, “Masnavi” is exceptional in that:

“[it] often carries the reader away with the loose associations of thought, so that one understands what subjects the master had in mind at a particular stage of his life.”

Rumi believed in the use of artistry such as songs, dance, and poetry as methods to reach God. Rumi also described the experience of love in Masnavi, saying:

“The lover’s cause is separate from all other causes. 
Love is the astrolabe of God’s mysteries.”

Source: famousauthors.org

Writing and Poetic Style

Manuscript illustration of Masnavi from 1295-96. It is currently secured in the British Museum. Click to enlarge.

Rumi’s evocative writings visited diverse topics and are characterised by expression, philosophy, and mysticism. He wrote about his yearning for freedom from hypocrisy and his distaste for fear-based religious orders which he regarded as poison. He also envisioned a life that was free from fear, shame, and guilt.

Rumi was a genius because he could write in a manner that could be understood by everyone regardless of generation, culture, faith, race, gender, and time. Even today, Rumi’s poems are quoted and recited in synagogues, churches, Zen monasteries, and in secular dramas and musicals around the world. His poems have been translated into German, English, Russian, Urdu, Turkish, Arabic, French, Bengali, Italian, Chinese, and Spanish.

Although Rumi mostly wrote in the Persian language, he also expressed his thoughts in Greek, Arabic, and Turkish. To read and understand Rumi’s writings in their original language would require an understanding of the Quran and Islamic prophetic traditions as well as fluency in the modern Persian language.

Rumi’s poetry is divided into several categories:

• The six books of “Masnavi”
• Odes (ghazal) of the Divan
• The quatrains

Rumi’s prose is divided into:

• The Seven Sermons
• The Letters
• The Discourses

Major Works

Matnawiye Ma’nawi

“Matnawiye Ma’nawi” (Spiritual Couplets; مثنوی معنوی) or Masnavi consists of six volumes of poetry. Some Sufis consider Masnavi to be the Persian Quran and it is often considered to be on par with the greatest works of mystical poetry.

Diwan-e Shams-e Tabrizi

“Diwan-e Shams-e Tabrizi” (The Works of Shams of Tabriz; دیوان شمس تبریزی) was named after Rumi’s master and close companion. It consists of:

• Persian: 2,000 quatrains and 35,000 couplets
• Arabic: 90 ghazals and 19 quatrains
• Greek: 14 couplets
• Turkish: Several dozen couplets

Fihi Ma Fihi

“Fihi Ma Fihi” (In it What’s in It; Persian: فیه ما فیه) contains 71 lectures and talks that were given by Rumi to his disciples. This compilation of notes from his disciples was written in colloquial style with the middle-class as its target audience. Fihi Ma Fihi did not feature the sophisticated use of words that characterised Rumi’s other writings.

Majales-e Sab’a

“Majales-e Sab’a” (Seven Sessions; Persian: مجالس سبعه) contains a collection of seven sermons delivered by Rumi. Although the language used in these sermons was relatively simple compared to Rumi’s other works, it contains information that highlights Rumi’s superior knowledge in the Islamic sciences. The style of language Rumi employed here is similar to lectures given by other spiritual teachers of Sufism.

Makatib

“Makatib” (The Letters; Persian: مکاتیب) is a compilation of Rumi’s letters to his family members, statesmen, prominent personalities, and various disciples. These letters were written in Persian and provide insight into how Rumi managed his disciples and assisted his relatives. The language used in these letters is rather sophisticated, and is typical of that used by statesmen, rulers, and nobles of the time.

Whirling Dervishes

“For Rumi, music helped devotees to focus their whole being on the divine and to do this so intensely that the soul was both destroyed and resurrected.”

Source: Wikipedia

From this belief, Rumi developed the practice of Whirling Dervishes, a twirling dance, as a sacred ritual. He encouraged his disciples to listen to music and perform the sacred dance. He also promoted Whirling Dervishes as a ritual by performing this sacred dance himself in the marketplace as well as at his friend’s funeral, to the surprise of many.

Rumi dancing in the presence of his disciples. Click to enlarge.

The Mevlevi tradition was established by Sultan Walad based on Rumi’s teachings after Rumi’s death. It presents Sama (whirling) as “a mystical journey of spiritual ascent through mind and love to the Perfect One”. The act of dancing and the unique musical tones that embody Eastern classical music aim to help devotees focus on the love of God. The Sama ceremony consists of three stages:

• Knowing God
• Seeing God
• Uniting with God

While the music is playing, the dancers turn around effortlessly on their own axes. Their right hands are turned upwards in the gesture of receiving blessings of abundance and mercy from God Almighty, while their left hands are turned downward.

The beautiful tones produced by reed flutes, small kettledrums, and cymbals serve as the perfect companion to the compositions of great Sufi poets such as Rumi. It is said that,

“Dervish music cannot be written in notes. Notes do not include the soul of the dervish, they are only to remember the music.”

Source: The Whirling Dervishes: Being an Account of the Sufi Order known as the Mevlevis and its founder the poet and mystic Mevlana Jalalu’ddin Rumi by Shems Friedlander and Nezih Uzel, State University of New York Press, 1992. p. 134

The definition of sama as stated in the Diwan e-Kabir:

“What is sama? A message from the fairy, hidden in your heart;
with their letter comes serenity to the estranged heart.
The tree of wisdom comes to bloom with this breeze;
The inner pores of existence open to this tune.
When the spiritual rooster crows, the dawn arrives;
When Mars beats his drum victory is ours.
The essence of the soul was fighting the barrel of the body;
When it hears the sound of the daf [drum] it matures and calms down.
A wondrous sweetness is sensed in the body;
It is the sugar that the flute and the flute-player bring to the listener.”

Source: Divan-e Kebir, 1734:1-5 Translated by Fatemeh Keshavarz, Reading Mystical Lyric: The Case of Jalaluddin Rumi

The tradition of the Whirling Dervishes dance has survived the passage of time. Today, this sacred dance serves both religious and secular purposes. American author and television host, Annabelle Gurwitch, also promoted the Sufi whirling dance as a way to relieve stress.

The practice of Whirling Dervishes has made it into the Guinness World Records:

• In 2012, Shafik Ibrahim Abd El Hamed won the male category for the “most Sufi whirls in one hour” with 2,905 rotations.
• In 2015, Nicole McLaren won the female category for the “most Sufi whirls in one hour” with 3,552 rotations.
• In 2011, an event in Taiwan set the record for the highest number of people whirling simultaneously with 755 participants.

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Later Life and Death

The 66-year-old Rumi fell ill in December 1273. Sensing that he was near the end of his life, Rumi composed the following verse:

“How doest thou know
what sort of king I have
within me as companion?
Do not cast thy glance
upon my golden face,
for I have iron legs.”

Source: balkh.com

On 17^th December 1273, Rumi passed away. His remains were interred beside his father’s tomb in Konya. It is said that a vast crowd of his followers from various nationalities and faiths attended his funeral.

Rumi’s powerful patron, the Georgian princess Gurcu Hatun (1237-1286), sponsored the construction of the Green Dome (Yesil Türbe) as a grand mausoleum for Rumi. His epitaph is a testament to his influence and enduring appeal:

“When we are dead, seek not our tomb in the earth,
 but find it in the hearts of men.
”
Source: famousauthors.org

Today, the 13^th century tomb is known as the Mevlana Mausoleum. The complex comprises of a mosque, a dervish living quarters, a dance hall, a school, and the tombs of some prominent leaders of the Mevlevi tradition. It is a popular pilgrimage destination for those who wish to pay homage to the memory of this great spiritual master.

Mevlana Mausoleum

The tomb of Rumi

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Legacy

There is something almost magical about Rumi’s work and life story. According to a leading scholar of Rumi from the University of Pennsylvania, Professor Majid M. Naini:

“Rumi’s life and transformation provide true testimony 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 reach inner peace and happiness so we can finally stop the continual stream of hostility and hatred and achieve true global peace and harmony.”

Source: Naini

Rumi giving a sermon to his disciples. Click to enlarge.

Rumi was succeeded by his close companion, Husam al-Din. Upon Husam’s death, he was succeeded by Rumi’s eldest son, Sultan Walad, who went on to establish the Mevlevi Order based on his father’s teachings and philosophy. Today, the Mevlevi Order continues to be famous for its ritual dance, the Whirling Dervishes.

During his lifetime, Sultan Walad wrote a poetic account of his beloved father that is now considered to be the most significant authority on Rumi’s spiritual development. In the 14^th century, a scholar by the name of Shams ud-Din Ahmad Aflaki wrote a hagiographical account of Rumi that contained both facts and legends of the famous poet. This account is also considered an important source of information on Rumi’s life.

Mevlana monument at Buca Izmir, Turkey.

Centuries after his death, Rumi continues to fascinate and inspire. Events, medals, and even the design of world currencies have been associated with him. Prominent authors compose tomes about his life and artists continue to find inspiration in his writings:

• Rumi’s poems are considered the basis of classical Afghan and Iranian music.
• Sharam Shiva, an award-winning translator and performance poet, made Rumi the main subject of his works. Shiva also played an important role in promoting Rumi’s legacy in English-speaking countries and was awarded the Benjamin Franklin Award for his book on Rumi, “Rending the Veil: Literal and Poetic Translations of Rumi.”
• Rumi is considered the best-selling poet in the United States. Books on Rumi have sold millions of copies in America alone.
• Famous contemporary Hollywood personalities such as Madonna, Philip Glass, Goldie Hawn, and Demi Moore have delivered performances based on Rumi’s love poems.
• Rumi Gate, a famous landmark in northern India, is named after the famous poet.
• 5000 Turkish Lira banknotes, which were circulated between 1981 and 1994, carried a depiction of the Mevlana Mausoleum.
• Rumi’s poetry can be found on the walls of many Iranian cities.
• In 2005, UNESCO declared the Mevlevi Sama Ceremony as “one of the Masterpieces of the Oral and Intangible Heritage of Humanity”.
• In 2007, UNESCO launched a medal in Rumi’s name to encourage those who are engaged in the research and promotion of Rumi’s ideas and ideals. It also commemorated the 800^th anniversary of Rumi’s birth.
• On 30^th September 2007, school bells across Iran were rung to honour Rumi’s 800^th birthday.
• On the same day, Turkey held a huge Whirling Dervish ritual performance which was broadcast in eight countries to commemorate Rumi’s 800^th birthday.

Rumi Gate, a famous landmark in Northern India.

Recommended Reading (Free Download)

The Persian Mystics (click to download PDF)

The Life and Teachings of Jalal-ud-din Rumi (click to download PDF)

The Life and Work of Jalal-ud-din Rumi (click to download PDF)

Masnavi: Teachings of Rumi (click to download PDF)

The Sufi Path of Love (click to download PDF)

Rumi and the Hermeneutics of Eroticism (click to download PDF)

Fihi Ma Fihi (click to download PDF)

Selected Poems (click to download PDF)

400 Short Rumi Poems (click to download PDF)

The texts above were sourced from legitimate book-hosting services offering these texts for free download. They are made available here for purely educational, non-commercial purposes.

Sources:

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• ‘Rumi biography,’ Age-of-the-Sage.org, [website], http://www.age-of-the-sage.org/sources/rumi_biography.html (accessed 6 June 2018)
• ‘Rumi: The Life and Teaching of Rumi,’ onelittleangel.com, http://www.onelittleangel.com/wisdom/quotes/rumi.asp (accessed 6 June 2018)
• ‘Rumi (1207-1273)’ ThePoetRumi.weebly.com, https://thepoetrumi.weebly.com/biography.html (accessed 6 June 2018)

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