(THIS SITE DOES NOT CLAIM TO BE AN AUTHORITY ON THE WORKS OF RUMI - IT IS NOT A COMPLETE COLLECTION OF HIS EFFORTS. IT'S JUST AN ATTEMPT AT A FLEETING PEEK INTO THE MIND OF THIS GREAT SUFI MASTER.)

Jalaluddin al Rumi, one of the greatest Muslim saints and mystics, has also been hailed by Western scholars as the greatest mystical poet of all time. Popular versions of his poetry have made him the best-selling poet in America in recent years, after a period of over 700 years, during which his fame has endured in the Middle East, Central Asia, and the Indian subcontinent.

The popularity of his poetry has spread in the West because of its heart-felt themes of lover-beloved mysticism, and its spiritual joy which seems to emancipate even from the most distorted versions in English. However, this has also been attained by sacrifices; a lack of accuracy of the meanings of his words and teachings; and a deliberate belittlement and evasion of verses in his poetry that revealed that he was a pious Muslim all his life, and a very devoted follower of a daily life filled with prayer, as exemplified by the Prophet Muhammad S.A.W.

 He was born in what is now the nation of Tajikistan (the country north of Afghanistan) in the town of Wakhsh , where his father worked as a Muslim preacher and scholar. Wahksh was part of the cultural area of the ancient city of Balkh (in present-day Afghanistan), which had been a major center of Islamic learning for five hundred years before Rumi was born. His father, also a great mystic, or sufi master, was from Balkh. He named his son Muhammad, but later called him by the additional name, Jalâlu 'd-deen ("the Glory of the Faith"). His full name was Jalâlu 'd-deen Muhammad bin Husayn al-Balkhî. Later, when he moved to Anatolia (present day Turkey) with his family, he became known as Jalâlu 'd-deen Muhammad al-Roomee. This is because Anatolia had been called for centuries "Rûm" (Rome) which meant "the land of the Greeks" (who had long ruled the area from Constantinople, the capital of the Eastern Roman Empire and later the Byzantine Empire). In the East, he has always been known as Mawlânâ.Only in the West has he been called "Rumi.."

 Rumi must have memorized much or all of the Holy Qur'an when he was young, because the Mathnawi and his other poetry are filled with direct quotes in Arabic, Persian paraphrases, and references to Qur'anic verses.

 Rumi was 37 years of age when he met his second sufi master, Shamsu 'd-deen Muhammad al-Tabreezee (from Tabrîz), traditionally believed to have been about 60 years old. In a biography of Rumi, written by a disciple of Rumi's grandson, Aflâkî, are many accounts of how Rumi prayed the five daily Islamic prayers, fasted during the month of Ramadan, and did many extended voluntary fasts. But it is in the masterpiece of his later life, the Mathnawî-ye Ma`nawî (literally, "Rhymed Couplets of Deep Spiritual Meaning") that he reveals himself as both a profound mystic and an extremely devout Muslim. And a study of his stories and sayings of the Prophet Muhammad reveals his veneration and love for the Holy Prophet and the Revelation that was sent to him from God Most High.

 Mawlânâ Jalâluddîn Muhammad al-Balkhî al-Rûmî died in 1273 and was buried next to his father's tomb in Konya, Turkey. The anniversary of his death was commemorated for centuries according to the Islamic lunar calendar, but has been celebrated in Turkey for the past 50 years according to the Western calendar on December 17. On the night of this date, Mevlevis all over the world whirl in remembrance and glorification of God, and many kinds of groups read Rumi's poetry in their own languages.

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QANUN MUSIC



ABOUT THE "DIVAN"

The "Divan" is the inspiration of Rumi's middle-aged years. It began with his meeting Shams-i Tabriz, becoming his disciple and spiritual friend, the stress of Shams' first disappearance, and the crisis of Shams' final disappearance. It is believed that he continued to compose poems for the Divan long after this final crisis - during the composition of the Masnawi.

The Divan is filled with ecstatic verses in which Rumi expresses his mystical love for Shams as a symbol of his love for God. It is characteristic of Persian sufi poetry for it to be ambiguous as to whether the human beloved or the Divine Beloved (= God) is being addressed. It is also an essential feature of the particular kind of sufism Rumi practiced that mystical "annihilation in the spiritual master" [fanâ fi 'sh-shaykh] is considered a necessary first stage before mystical "annihilation in God" [fanâ fi 'llâh] can be attained.

 The Divan is filled with poems expressing this first stage in which Rumi sees Shams everywhere and in everything. Rumi's "annihilation" of his separate self was so intense that, instead of following the tradition of including his own name in the last line of odes/ghazals, he often uses the name of his beloved spiritual master and friend instead. Or he appeals to (mystical) Silence [khâmosh] which transcends the mind and its concepts.
"Divan" [Arabic: dîwân; pronounced "dîvân" in Persian] means the "collected works" of a poet. It has been publised with a variety of titles: "Dîvan-i Kabîr," "Dîvân-i Shams-i Tabrîzî ," "Kulliyât-i Shams," "Kulliyât-i Shams-i Tabrîzî."
(material sourced from About the Divan)

RUMI POEMS

Tuesday, January 8, 2008

FORTY MORNINGS

The Blessed Prophet (S.A.W.) said, "For forty mornings, if a person serves God with all his soul and heart, springs of wisdom begin to flow from his heart to his tongue."

While our Prophet was explaining these words among his companions, one of the friends went and occupied himself with prayers for forty days in solitude. Then he complained to the Blessed Prophet, "O Messenger of God!" he said, "Such a state has come to such and such a friend that his eye, word, and hue have changed, and, while you were declaring that state, you mentioned the hadith [of "forty mornings"]. I went and made as great an effort as I could for forty days. And, as it has been said in the Qur'an: "God offers a burden in proportion to one's capacity." [ 2:286]. There can't be any lies in your words, God forbid.

The Blessed Prophet responded, "I said, if he serves with all his/her heart and his/her soul. To really serve with all one's heart and soul, is to do it only for God's sake. Otherwise, it's not real service or worship if it's for the sake of other wishes or desires."

- Jalal'uddin al-Rumi -


"In order to reach his/her goal, the seeker must undergo a great deal of spiritual exercise and hardship. There is one method, however, that guides the spirit rightly. That is, acquiring the heart of one who has given his heart to God, for that heart is the focal point of God's attention."

- Abu Muhammad 'Ali ar-Ramitani al-'Azizan -


Contemplation

The worship and work of Muhammed (S.A.W.) was immersion in Divine contemplation. He said, "Work is the work of the heart, service is the service of the heart, and servanthood is servanthood from the heart." But one can reach that universe of divine contemplation and witnessing only through annihilating oneself in the Greatness of God.
Muhammad knew that it was not possible for everyone to engage in the real work and worship. To very few of Allah's servants has the happiness of divine contemplation been given. So he ordered his community to do the five times a day salaat and thirty days of fasting a year and the rites of the pilgrimage (Hajj), so that the community might not be deprived of that witnessing of the miraculous manifestations of God in the hidden realm. This was so that they might be liberated and understand their place of benefit in relation to other communities, and so that perhaps the fragrance from that happiness of divine contemplation referred to, might reach them. If this were not the case, what relationship would there be between hunger in fasting and servanthood before God? Of what use would be these open invitations of religion and worship?

- Jalal'uddin al-Rumi -


"The bird of the soul is attached to the body, so keep it safe, for it is your friend. Do not untie its connection, causing it to fly, for, once it flies, you can no longer hold it."

- Abu Muhammad 'Ali ar-Ramitani al-'Azizan -
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