Mewlana Jalaluddin Rumi

[Rumi] (1207 - 1273 / Persia)

Biography of Mewlana Jalaluddin Rumi

Mewlana Jalaluddin Rumi poet


Rumi's works are written in Persian and his Mathnawi remains one of the purest literary glories of Persia,[10] and one of the crowning glories of the Persian language.[11] His original works are widely read today in their original language across the Persian-speaking world (Iran, Tajikistan, Afghanistan and parts of Persian speaking Central Asia).[12] Translations of his works are very popular in other countries. His poetry has influenced Persian literature as well as Urdu, Punjabi, Turkish and some other Iranian, Turkic and Indic languages written in Perso-Arabic script e.g. Pashto, Ottoman Turkish, Chagatai and Sindhi.

Jalāl ad-Dīn Muḥammad Balkhī (Persian: جلال‌الدین محمد بلخى‎ Persian pronunciation: [dʒælɒːlæddiːn mohæmmæde bælxiː]) is also known as Jalāl ad-Dīn Muḥammad Rūmī (جلال‌الدین محمد رومی Persian pronunciation: [dʒælɒːlæddiːn mohæmmæde ɾuːmiː]). He is widely known by the sobriquet Mawlānā/Molānā[1][4] (Persian: مولانا‎ Persian pronunciation: [moulɒːnɒː]) in Iran and Afghanistan, and popularly known as Mevlâna in Turkey. According to the authoritative Rumi biographer Franklin Lewis of the University of Chicago, "[t]he Anatolian peninsula which had belonged to the Byzantine, or eastern Roman empire, had only relatively recently been conquered by Muslims and even when it came to be controlled by Turkish Muslim rulers, it was still known to Arabs, Persians and Turks as the geographical area of Rum. As such, there are a number of historical personages born in or associated with Anatolia known as Rumi, a word borrowed from Arabic literally meaning “Roman,” in which context Roman refers to subjects of the Byzantine Empire or simply to people living in or things associated with Anatolia. In Muslim countries, therefore, Jalal al-Din is not generally known as "Rumi"."[13] The terms مولوی Mawlavi (Persian) and Mevlevi (Turkish) which mean "having to do with the master" are more often used for him.[14]
Rumi was born to native Persian speaking parents,[15][16][17] probably in the village of Wakhsh,[3] a small town located at the river Wakhsh in Persia (in what is now Tajikistan). Wakhsh belonged to the larger province of Balkh (parts of now modern Afghanistan and Tajikistan), and in the year Rumi was born, his father was an appointed scholar there.[3]

Greater Balkh was at that time a major center of a Persian culture[11][17][18] and Khorasani Sufism had developed there for several centuries. Indeed, the most important influences upon Rumi, besides his father, are said to be the Persian poets Attar and Sanai.[19] Rumi in one poem express his appreciation: "Attar was the spirit, Sanai his eyes twain, And in time thereafter, Came we in their train"[20] and mentions in another poem: "Attar has traversed the seven cities of Love, We are still at the turn of one street".[21] His father was also connected to the spiritual lineage of Najm al-Din Kubra.[8]

He lived most of his life under the Persianate[22][23][24] Seljuq Sultanate of Rum, where he produced his works [25] and died in 1273 AD. He was buried in Konya and his shrine became a place of pilgrimage.[26] Following his death, his followers and his son Sultan Walad founded the Mevlevi Order, also known as the Order of the Whirling Dervishes, famous for its Sufi dance known as the Sama ceremony. He was laid to rest beside his father, and over his remains a splendid shrine was erected. A hagiographical account of him is described in Shams ud-Din Ahmad Aflāki's Manāqib ul-Ārifīn (written between 1318 and 1353). This hagiographical account of his biography needs to be treated with care as it contains both legends and facts about Rumi.[27] For example, Professor Franklin Lewis, Chicago University, in the most complete biography on Rumi has a separate section for the hagiographical biography on Rumi and actual biography about him.[28]

Rumi's father was Bahā ud-Dīn Walad, a theologian, jurist and a mystic from Wakhsh, who was also known by the followers of Rumi as Sultan al-Ulama or "Sultan of the Scholars". The popular hagiographer assertions that have claimed the family's descent from the Caliph Abu Bakr does not hold on closer examination and is rejected by modern scholars.[28][29][30] The claim of maternal descent from the Khwarazmshah for Rumi or his father is also seen as a non-historical hagiographical tradition designed to connect the family with royalty, but this claim is rejected for chronological and historical reasons.[28][29][30] The most complete genealogy offered for the family stretches back to six or seven generations to famous Hanafi Jurists.[28][29][30]

We do not learn the name of Baha al-Din's mother in the sources, but only that he referred to her as "Māmi" (Colloquial Persian for Māma)[31] and that she was a simple woman and that she lives in 13th century. The mother of Rumi was Mu'mina Khātūn. The profession of the family for several generations was that of Islamic preachers of the liberal Hanafi rite and this family tradition was continued by Rumi (see his Fihi Ma Fih and Seven Sermons) and Sultan Walad (see Ma'rif Waladi for examples of his everyday sermons and lectures).


From Nishapur, Walad and his entourage set out for Baghdad, meeting many of the scholars and Sufis of the city.[32] From Baghdad they went to Hejaz and performed the pilgrimage at Mecca. The migrating caravan then passed through Damascus, Malatya, Erzincan, Sivas, Kayseri and Nigde. They finally settled in Karaman for seven years; Rumi's mother and brother both died there. In 1225, Rumi married Gowhar Khatun in Karaman. They had two sons: Sultan Walad and Ala-eddin Chalabi. When his wife died, Rumi married again and had a son, Amir Alim Chalabi, and a daughter, Malakeh Khatun.

On 1 May 1228, most likely as a result of the insistent invitation of 'Alā' ud-Dīn Key-Qobād, ruler of Anatolia, Baha' ud-Din came and finally settled in Konya in Anatolia within the westernmost territories of the Seljuk Sultanate of Rûm.

Baha' ud-Din became the head of a madrassa (religious school) and when he died, Rumi, aged twenty-five, inherited his position as the Islamic molvi. One of Baha' ud-Din's students, Sayyed Burhan ud-Din Muhaqqiq Termazi, continued to train Rumi in the Shariah as well as the Tariqa, especially that of Rumi's father. For nine years, Rumi practiced Sufism as a disciple of Burhan ud-Din until the latter died in 1240 or 1241. Rumi's public life then began: he became an Islamic Jurist, issuing fatwas and giving sermons in the mosques of Konya. He also served as a Molvi (Islamic teacher) and taught his adherents in the madrassa.


Why should I seek? I am the same as
He. His essence speaks through me.
I have been looking for myself![34]

Mewlana had been spontaneously composing ghazals (Persian poems), and these had been collected in the Divan-i Kabir or Diwan Shams Tabrizi. Rumi found another companion in Salaḥ ud-Din-e Zarkub, a goldsmith. After Salah ud-Din's death, Rumi's scribe and favorite student, Hussam-e Chalabi, assumed the role of Rumi's companion. One day, the two of them were wandering through the Meram vineyards outside Konya when Hussam described to Rumi an idea he had had: "If you were to write a book like the Ilāhīnāma 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." Rumi smiled and took out a piece of paper on which were written the opening eighteen lines of his Masnavi, beginning with:
Listen to the reed and the tale it tells,
How it sings of separation...[35]
Do not cast thy glance upon my golden face, for I have iron legs.[36]
Flee to God's Qur'an, take refuge in it
there with the spirits of the prophets merge.
The Book conveys the prophets' circumstances
those fish of the pure sea of Majesty.[59]
Seyyed Hossein Nasr states:
One of the greatest living authorities on Rûmî in Persia today, Hâdî Hâ'irî, has shown in an unpublished work that some 6,000 verses of the Dîwân and the Mathnawî are practically direct translations of Qur'ânic verses into Persian poetry.[60]
Rumi states in his Dīwān:
The Sufi is hanging on to Muhammad, like Abu Bakr.[61]
On the first page of the Masnavi, Rumi states:
"Hadha kitâbu 'l- mathnawîy wa huwa uSûlu uSûli uSûli 'd-dîn wa kashshâfu 'l-qur'ân."

This is the book of the Masnavi, and it is the roots of the roots of the roots of the (Islamic) Religion and it is the Explainer of the Qur'ân.[this quote needs a citation]
The famous (15th century) Sufi poet Jâmî, said of the Masnavi,[62]
"Hast qur'ân dar zabân-é pahlawî"
It is the Qur'ân in the Persian tongue.

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