Shiva, p. Sometimes a devoted Muslim, sometimes a Hebrew and a Christian. Gamard and Farhadi, p. Gamard, p. Prescott, Arizona: Hohm, Leiden: Brill, The Essential Rumi. New York: HarperCollins, II C-G. London: Luzac, Louisville, Kentucky: Fons Vitae, The Encyclopedia of Islam: New Edition. London: Luzac, , pp.
The Last Barrier. New York: Harper and Row, Rumi and Islam. Woodstock, Vermont: SkyLight Paths, The Quatrains of Rumi. See below. Cambridge: Cambridge University, Phoenix, Arizona: Hohm, London: Luzac; in three volumes: , , London: Trubner, , reprinted. An abridged translation, sometimes paraphrased. Reynold A. London: Luzac; in three volumes: , , ; with Commentary in two volumes: , London: ; reprinted, Oxford: Oneworld, A short selection based on his complete translation.
Arthur J. Konya, Turkey: Eris Booksellers, , rev. Rumi would come to blend the intuitive love for God that he found in Sufism with the legal codes of Sunni Islam and the mystical thought he learned from Shams. This unusual tapestry of influences set Rumi apart from many of his contemporaries, Keshavarz told me.
Still, Rumi built a large following in cosmopolitan Konya, incorporating Sufis, Muslim literalists and theologians, Christians, and Jews, as well as the local Sunni Seljuk rulers. Omid Safi, a professor of Middle Eastern and Islamic studies at Duke University, says that it was in the Victorian period that readers in the West began to uncouple mystical poetry from its Islamic roots.
In the twentieth century, a succession of prominent translators—among them R. Nicholson, A. He is not a translator so much as an interpreter: he does not read or write Persian. Instead, he transforms nineteenth-century translations into American verse. Barks was born in and grew up in Chattanooga, Tennessee.
He received his Ph. Barks had never studied Islamic literature. But soon afterward, he told me recently, over the phone from his home in Georgia, he had a dream. In the dream, he was sleeping on a cliff near a river. Barks began spending his afternoons studying and rephrasing the Victorian translations that Bly had given him.
Since then, he has published more than a dozen Rumi books. For one thing, he has minimized references to Islam. One such story highlighting his spiritual prowess during his childhood relates that at the age of six when, in response to a request from his playmates to jump to a neighboring terrace, he is reported to have replied:. From Khorasan, the travellers journeyed on to Baghdad, where it is suggested they arrived in and stayed for about one month, [6] where he was received by the great Sufi shaykh Shahabuddin al-Suhrawardi of the Suhrawardi tariqa.
During the Friday sermon, Hazrat Bahauddin reproached the Caliph for his corrupt way of life, warning him of his impending end in the forthcoming Mongol invasion. Before the family left Baghdad, news was received of the siege of Balkh, where the Mongol army had captured and destroyed the ancient centre of learning.
From Baghdad, Mawlana went to Syria with his father, visiting Damascus and Aleppo before undertaking the pilgrimage to Mecca. The family arrived at Aqshahr, near Erzincan on the upper reaches of the Euphrates in eastern Anatolia, between late and early [7]. There Hazrat Bahauddin is said to have taught for four years in a college madrasah built for him by the wife of Fakhruddin Bahramshah, the local ruler and a great patron of learning. From Aqshahr, the party went to Larinda, which was situated in the central Anatolian province of Rum the "Roman land" from which the name Rumi is derived from.
The family remained there for about seven years, during which time Hazrat Bahauddin taught in the madrasah under the patronage of Amir Musa, the local governer. The period in Laranda was also marked by two deaths, a marriage, and two births in the family. The two boys were born about a year apart.
While in Laranda, Hazrat Bahauddin received an invitation from the Seljuq ruler, Alauddin Kayqubad, to teach in Konya, where the family settled in when Mawlana Rumi was 22 of age. Hazrat Bahauddin evidently intended Mawlana Rumi to succeed him as mufti preacher and he introduced him to his congregation and students and gave him the opportunity to preach. Hazrat Bahauddin taught in the madrasah in Konya until his death, two years later, in February when he was about 80 years old.
A year after the death of Hazrat Bahauddin, Hazrat Burhanuddin arrived in Konya, unaware of the fact that his Master had passed away. Having had lost his teacher, Hazrat Burhanuddin was reunited with Mawlana Rumi and assumed a role that he had had some nineteen or so years previously when he had been tutor to the infant Mawlana Rumi, this time being placed in charge of Mawlana Rumi's spiritual education.
Mawlana surrendered himself completely to his teacher during a period of intensive training lasting nearly nine years in which he later recalls with a glowing tribute to his teacher:. These two places were the most important centres of Islamic learning during the thirteenth century and managed to remain immune from the destruction of the Mongols.
During his stay in Syria, Mawlana Rumi pursued a traditional course of religious studies, including Fiqh, Tafsir, Arabic language and literature, Hadith and theology.
After spending seven years in Syria, Mawlana Rumi returned to Kayseri ancient Caesarea where he was instructed by Hazrat Burhanuddin in undertaking the spiritual practices of the Sufis, such as fasting, and it was after a particularly rigorous fast during which Mawlana Rumi is said to have performed three forty-day fasts in succession, that Hazrat Burhanuddin pronounced him 'perfect in all the sciences, outer and inner, human and spiritual'.
Hazrat Burhanuddin then directed Mawlana Rumi to start his mission of assisting and preaching to those who had gone astray in Konya, while he himself resumed preaching duties in Kayseri until he later passed away in Thus, Mawlana Rumi became a fully-fledged successor to his father. Not long after Mawlana's return to Konya, in or , his wife Gowhar Khatun passed away. Between and , Mawlana's teenage sons went to Damascus to acquire an education like their father's, under the protection of their maternal grandfather, Hazrat Sharfuddin.
After they returned, Hazrat Sultan Walad would sometimes sit near his father during his lectures and people would mistake them for brothers, rather than father and son, on account of their relatively small age difference. Mawlana was later remarried to a widow named Kerra Khatun d. His life was the life of a learned orthodox professor addressing vast audiences, consisting of both men and women, on religion, philosophy, Islamic law and morals.
He had attained a reputation for profound knowledge and was recognised as an authority on religion by the age of On November 29 , Mawlana Rumi's life took an abrupt mystical turn. Shams al-Din "Sun of Faith" was a formidable mystic who had long been looking for a saintly and spiritual companion. In his writings he states:. Accounts differ as to exactly what happened at this first meeting between the two, but it was a life-changing experience for Mawlana Rumi.
The most frequently repeated account of what happened is related by Ahmed Aflaki in Manaqib al-'Arifin :. It was for this reason that he said, 'We have not known Thee as Thou ought to be known. Rumi who was busy with his lecture must have been annoyed with such a silly interruption for the books were there for anybody to see, and on the face of it the question was both preposterous and irrelevant.
It was, moreover, a breach of good manners for a student to interrupt the Master so insolently during the course of his lecture.
Rumi left his lecture, and, according to Abdul Qadir, went in search of Shams but could not trace him. The two were inseparable, day and night and it is said that the two spent days, even months, together in a state of mystical communion. Hazrat Shams introduced Mawlana to sama , the meditational practice of whirling and the two spent long hours at the sama. Mawlana Rumi was overwhelmed by the very presence of Hazrat Shams. Hazrat Sultan Walad, Maulana Rumi's son, looked back on his father's transformation through this poem:.
The sudden and total disappearance of Mawlana aroused resentment among his followers, some of them becoming highly critical of Hazrat Shams, even threatening him.
In March of , Hazrat Shams, perhaps sensing imminent danger, left Konya and went to Syria without warning. Some months later, news arrived that Hazrat Shams had been seen in Damascus and letters were sent asking him to return to Konya. Hazrat Shams, however, refused. Hazrat Shams was received back with joyous celebration and he and Mawlana Rumi returned to their intense discussions. Sadly, Kimia did not live long after the marriage and passed away upon falling ill after a stroll in the garden.
In late or early , ongoing enmity from some disciples compelled Hazrat Shams to depart again. In a conversation with Hazrat Sultan Walad, Hazrat Shams warned him that this time he would "disappear into thin air such that no one would find any trace of him". Soon after, he disappeared permanently and although nobody knows for certain what came of Hazrat Shams, Ahmed Aflaki in Manaqib al-'Arifin relates that he was murdered by disciples of Mawlana Rumi.
The story, according to Aflaki, states that one evening in December of , Mawlana Rumi and Hazrat Shams were together when there was a knock at the door and it was announced that a dervish who had travelled a long distance was asking to see Hazrat Shams. Hazrat Shams left the room and was never seen again.
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