Fundamentals of Rumi's Thought: A Mevlevi Sufi Perspective
Abdul Kholiq2005
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Abstract
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Fundamentals of Rumi's Thought, edited and translated by Sefik Can, provides an insightful exploration of Rumi's teachings from a Mevlevi Sufi perspective. The book, while limited in its engagement with classical Persian sources, emphasizes the core messages of love, acceptance, and religious fidelity present in Rumi's works. Can argues that Rumi's ideas are deeply rooted in Islamic tradition, which is reflected in the narrative structure and themes of the book.
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Fundamentals of Rumi's Thought
American Journal of Islam and Society, 2005
Mevlâna Jelâleddin Rûmi’s Eternal Philosophy
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Iran Culture House, New Delhi, 2020
Rumi’s Sufism intends to glean the grains of spirituality from the husk of religion. No tradition, according to him, is devoid of spiritual spark and hence none of them is untouchable. Rumi aspires to attain the station where all the apparent dissimilarities and incongruities merge into oneness and the cacophony of the world seems to be resolved through this enchanting harmony. His spiritual works are like mosaics which embrace the different shades of Indian spiritual tradition. In his Mathnavi and Odes, we find several tenets proposed that are alien to traditional Islam but closer to the Indian psyche. He has used a lot of Indian stories, fables, and anecdotes to substantiate his spiritual findings though with considerable alterations. In his, he has metaphorically referred to Hindustan as the supreme abode of Sufism. Many of his lines seem to be direct translations of vibrant Upanishadic Mantras. We have enough historical and geographical testimonies to explain the presence of Indian spiritual elements in Rumi’s psyche. It is proposed that being natively connected with Balkh, once a stronghold of Buddhism and Hinduism, the Indic ideas of re-incarnation, the importance of Karmic laws, utmost submission to the Guru, and making music instrumental to spiritual practices, etc. must have naturally engrained his thought process. Moreover, his master Shams-ul-din Tabriz is said to be a progeny of supposedly a Vaishnava convert to Islam. Besides this overt evidence, the remarkable cause of affinity between Rumi’s spiritualism and Indian spirituality is the common element of self-realization. It appears to be the contact zone where the two entirely different cultures and spiritual traditions with their peculiarities meet and mark a sonorous fusion. The present paper endeavors to trace the ample presence of elements of Indian spiritual tradition in Maulana Jalaluddin Rumi’s works and views him as a confluence of the Indo-Islamic culture and spiritualism.
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Jalal al-Din Rumi (Jalāl al-Dīn Muh. ammad Rūmī) is best known as a mystic poet and promulgator of the Sufi tradition of Islam. During his lifetime, Jalal al-Din Rumi was a teacher in Islamic religious sciences, a prolific author, and the figurehead of a religious community that would come to be known as the Mevlevi Sufi order. His followers called him "Khodavandgar" (an honorific meaning "Lord") or "Hazrat-e Mawlana" (meaning the "Majesty of Our Master," often shortened to "Mawlana," in Turkish rendered as "Mevlana") (Safi 1999, 55-58). As with his appellations, the legacy and import of Rumi and his poetry have been understood in a variety of forms. Jalal al-Din Rumi's renown places him amongst the pantheon of great Persian-language poets of the classical Islamicate literary tradition that includes Hafez (see Hafez of Shiraz, Constantinople, and Weltliteratur), Sa di, Attar, Nezami (see Nizami's Resonances in Persianate Literary Cultures and Beyond), and Ferdowsi (see The Shahnameh of Ferdowsi). While all of these poets produced large bodies of literature, Rumi's writing differs somewhat in the circumstances of its production. His poetry was composed in front of, and for the sake of, a community of murids (murīds), or pupils, who relied on Rumi for his mystical teachings related to the articulation of Islam through the lens of love of the divine. At times, he delivered his ghazal (see The Shahnameh of Ferdowsi) poetry in fits of ecstatic rapture. His poetry vacillates between inspired and seemingly extemporaneous tones to the didactic and measured style of a master teacher. His poems and other teachings guided many Sufi adherents, and found favor amongst popular and courtly Persian, Turkish, and Urdu-speaking audiences for centuries following his passing. As a result of popular translations in the A Companion to World Literature. Edited by Ken Seigneurie.
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Common Misconceptions About Rumi
This article quotes plentifully from the research done by the late Franklin Lewis in his comprehensive book, Rumi: Past and Present, East and West (2000, 2008). Dr. Lewis commented, sometimes incisively, on most of the common misconceptions about the now popular thirteenth century mystical poet and Sufi master, Jalâl al-Din Rumi. However, due to the large size of the book, as well as its academic approach, his authoritative clarifications of these issues are not widely known. The present author summarizes his own research on the topics [in brackets] and quotes or summarizes what Dr. Lewis had to say.
Mystical Poems of Rumi by A.J. Arberry (a new and corrected edition in one volume of Arberry's translation of 400 ghazals of Rumi, with preface and notes by Franklin Lewis) (University of Chicago Press, 2009)
Mystical Poems of Rumi, revised and corrected ed. by Franklin Lewis with Hasan Javadi, 2009
This is an extensively corrected edition in one volume of the two previously published volumes of A.J. Arberry's translations of 400 ghazals of Jalal al-Din Rumi. With new formatting and new foreword, as well as new notes, by Franklin Lewis. The first volume was published in 1968 toward the end of Arberry's life, with notes prepared by Hasan Javadi, who had been a Lector at Cambridge and assistant to Arberry. Prof. Javadi also prepared and annotated the second volume of Arberry's translations for publication after Arberry's death, which appeared in 1979. After teaching as Professor of English at the University of Tehran, Prof. Javadi returned to the US, where he taught me Persian literature at UC Berkeley in the early 1980s. Prof. Javadi has retained the handwritten translations made by Arberry, and together we went over these in 2007-8 to help correct the many mistakes that appeared in the original 1979 publication (Prof. Arberry suffered from Parkinson's and his handwriting was very difficult to read, leading to many errors). The new edition I have prepared brings together both volumes of Arberry's translations of Rumi's ghazals in one corrected edition with new notes and a new introduction. http://www.press.uchicago.edu/ucp/books/book/chicago/M/bo6035379.html
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Light upon Light Essays in Islamic Thought and History in Honor of Gerhard Bowering, 2020
In Light upon Light Essays in Islamic Thought and History in Honor of Gerhard Bowering, edited by Jamal J. Elias and Bilal Orfali
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Mevlana Jalal-uddin Rumi, (1207-1273) a mystic, sufi, scholar and a poet, borned around eight centuries ago, contributed magnificently to promote humanity, love, peace, tolerance, compassion, respect to each other through education (sufisium, mysticism) and dialogue. Rumi strictly followed the Islamic teachings for building up peace in society as well as globally, as prophet PBUH says "You are all from Adam and Adam is created from earth. O servants of GOD be brothers and sisters". To foster love, tolerance, peace and harmony, Rumi stressed for provoking education and interfaith dialogue b/w the peoples of different religions, as education is the only weapon which we can use to transform the world (Nelson Mandela) and the dialogue provides ultimate framework of mutual acceptance to each other's identity along with existing rich diversity of culture and values. Therefore his message of interfaith universality is ruling without any religious discrimination and bias he says Rumi belongs to each one of them. His poetry and prose writings consist of spiritual content which is the universal language of the human soul. His magnum opus, masterpiece the Masnawi (collection of 25,668 couplets) captures the heart of spiritual lovers and seekers because of its truth, purity, divines and the concept of "oneness of GOD". Rumi inculcates in his Masnawi,"All my couplets are a climate of wisdom, all these stories teach a lesson" he narrated "our Masnawi is a shop of divine oneness whatever you see there, other than one is a false idol" Rumi was completely lost in the love of GOD as a result ultimately blessed with the most noblest form of divine wisdom through reflection and intuition, he says "I have become a lover and most people realized it but they didn't understand who is the one I Love".
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