(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

Monday, January 21, 2008

Love's Call

At every instant and from every side, resounds the call of Love:
We are going to sky, who wants to come with us?
We have gone to heaven, we have been the friends of the angels,
And now we will go back there, for there is our country.

We are higher than heaven, more noble than the angels:
Why not go beyond them? Our goal is the Supreme Majesty.

What has the fine pearl to do with the world of dust?
Why have you come down here? Take your baggage back. What is this place?
Luck is with us, to us is the sacrifice!

Like the birds of the sea, men come from the ocean - the ocean of the soul.
How could this bird, born from that sea, make his dwelling here?
No, we are the pearls from the bosom of the sea, it is there that we dwell:
Otherwise how could the wave succeed to the wave that comes from the soul?
The wave named, 'Am I not your Lord' has come, it has broken the vessel of the body;
And when the vessel is broken, the vision comes back, and the union with Him.

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