CHAPTER- Two

MAULANA JALAL-UD-DIN RUMI: LIFE AND WORKS

(A). LIFE AND INNER DEVELOPMENT

MauIana Jalal-al-Din Muhammad Rumi also known as Maulana Jalal-al- Din

Muhammad Balkhi was born on September 30, 1207 A.D. at Balkh, a city

presently in Afghanistan but then a part of Kingdom of Khurasan. He died on

17 December, 1273 A.D. He was an outstanding thirteenth century jurist and

theologian of Islam. Rumi is acknowledged to be one among the highest

mystics. As a mystical poet he is possibly the greatest of them all.

His name is Muhammad and, his title is Jalal-ud-Din and he is famous

as Maulana Rumi. His linage is traced to the first caliph of Islam, Abu Baker

Siddique. Maulana's father Shaikh Muhammad Bahauddiri was an erudite

Islamic scholar and profound mentor of Khurasan. He was widely popular-in

Khurasan and the king Muhammad Kharazim Shah along with the world

famous Imam Fakhr-ud-Din Razi would attend' his discourses. He was known

in his lifetime as the 'Sultan of Scholars'.

It is reported that, in course of time, the exceeding popularity of Shaikh

Baha-ud-Din started weighing heavily upon the king and Imam Razi. In view

of the same, Shaikh deemed it prudent to give up his residence at Balkh.

Accordingly, he proceeded to Nishapur. Biographers and historians have also

advanced alternate explanations of Bahauddin's departure. One of the most

cited explanations is that Bahauddin departed from Balkh owing to an

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impending Mongol onslaught. Another explanation is that Shaikh Bahauddin

developed political and intellectual disagreements with the king of Khurasan

and owing to the same proceeded to western parts of Persia and thereafter to

Arabia and Turkey.

According to Maulana Qazi Sajjad Husain, Rumi's age at the time of

Bahauddin's departure from Balkh was six years. According, to Prof.

Nicholson, Rumi was 12 years old when his father left Balkh towards western

lands. On the road to Anatolia, Rumi encountered one of the most famous

mystic Persian poets, Attar, in the city of Nishapur. Attar immediately

recognized Rumi's spiritual eminence. He gave the boy his 'Asrarnama; a

book about the entanglement of the soul in the material world. This meeting

had a deep impact on the eighteen year old Rumi's thoughts and later on

became the inspiration of his works.

From Nishapur, Bahauddin and his entourage set out for Baghdad,

meeting many of the scholars and Sufis of the city. From there they went to

Hijaz and performed the pilgrimage at Mecca. They settled in Karaman for

next seven years. Here Bahauddin's illustrious son Rumi, now mature in mind

and years, married Guhar Khatun. They had two sons: Sultan Walad and

Alauddin. When his wife died, Maulana married again and had a son Emir

Alim and a daughter Melike Khatun. On May 1, 1228 most likely as a result of

the insistent invitation of Alud-Din Key Qabad, ruler of Anatolia, Baha' -ud-

Din finally settled in Quniya in Anatolia within the westernmost territories of

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Suljuk Empire.

Baha'ud-Din became the head of a Madrassa (religious school). Rumi

grew up in an atmosphere of religious learning in which religious problems

were discussed and controversies carried on among the great scholars in the

circle of Bahauddin. The most eminent among them was Burhan-al-Din

Muhaqiq whose title denotes that he carried on independent research (Tahqiq).

Rumi's father entrusted the education of his promising son to this teacher who

inculcated in his pupil the habit of independent thinking. Rumi's education

continued after the death of his father and we find him at the age of twenty five

traveling in search of knowledge to great centres of learning like Damascus and

HaIab (Aleppo). Rumi's education covered the whole curriculum: The Qur'anic

Commentary, Hadith, Jurisprudence, and Arabic language and literature. His

Mathnavi bears ample evidence of this vast Iearning. (Sharief, Vol.II, p.823)

Rumi attended Burhan-al-Din Muhaqiq's lectures and discourses and

remained under his apprenticeship for a period of nine years. Buranuddin was

an independent thinker/researcher who inculcated Rumi critical acumen and

breath of spirit. (Tarikh-e-Adbiyat Iran,Raza Zada Shafaq, Vol .11, pp.

356,357)

Rumi's educational and spiritual struggle continued onwards and

according to the then prevailing custom Rumi ventured out of Quniya to far off

places of learning with a view to satisfying his spiritual quest. He travelled to

Damascus and Halab in Syria which were great centres of learning. He stayed

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there for -years together and interacted with eminent scholars and Sufi

practitioners of Sufi principles. Rumi not only negotiated great mystical and

spiritual experiences in Syria, he also became well-versed in the Qur'anic

commentary, Hadith, Jurisprudence and Arabic language and literature.' He

returned to Quniya and. like his father became engaged in teaching religious

sciences. He delivered theological discourses and sermons as the learned

religious authorities of his time usually did. He also functioned as ajurisconsult

and his judgements were widely sought after and cited by other juriseonsults in

view of his eminence. As an outstanding theologian and jurisconsult, Rumi

adopted a puritanical mode of life and abided by all legal and formal norms of

behaviour in consonance with his office. He avoided music in keeping with the

prevailing orthodoxy of thirteenth century. ( Sharief, vol. It p. 823)

Maulana Rumi's meeting with Shams Tebrez had most perfound impact

upon his intellectual and spiritual career. It was the real turning point of his life.

However, there are various versions as to how Rumi actually mdt Shams

Tebrez. One version is that one day Maulana was deliberating upon some

subtle theological issues surrounded by students and scores of books here and

there around. Suddenly Sham Tabrez appeared in the hall and asked Maulana

as to the nature and purpose of his books. Maulana replied that this is

something you can not understand. Within no time all the books were set on

fire. Thereupon, Maulana asked Shams Tabrez with regard to the sudden

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emergence of fire and he replied that this was beyond his understanding. This

encounter deeply transformed Maulana's life and he bade good-bye to his

scholarly pursuits, teaching assignments, domestic responsibilities and worldly

pomp and splendour. He started travelling across distant lands in search of

Shams Tabrez who had suddenly disappeared after his brief encounter with

Maulana. According to another account, once Maulana was sitting on the side

of a pond deeply engrossed in his study. All of a sudden Shams Tabrez

appeared and started asking him questions with regard to various books around

him. Maulana asked as to why he should be interested in these books. At this

Shams Tabrez threw all the books in the pond. Maulana was deeply distressed

and told Shams Tabrez that by throwing these books into the pond he had

deprived him of profound insights enshrined in these books. At this Shams

Tabrez retraced all the books from the pond in their original dry form. Maulana

was deeply astounded and Shams told him that men like you soaked into

theological scholarship can not appreciate such miraculous operations.

Thereafter, Maulana became the most ardent fan of Shams Tahrez. Yet,

according to another version, Shams met Maulana by roadside at Koniya and

asked him the purpose of spiritual struggle. In response to this question

Maulana replied that the purpose of spiritual struggle was to subordinate

oneself to injunctions of Shari'ah. At this Shams Tabrez suggested that the real

purpose of scholarship and spiritual struggle was the realization of what is

ultimately real. Shams Tabrez also read out the following couplet of Sanai:

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 f `r

The scholarship which does not snatch you from yourself; Ignorance is far

superior to such a knowledge. (Mathnawi, p.3)

At this Maulana was deeply impressed and become a fervent fan of Shams

Tabrez. However, all these accounts seem to be apocryphal. Maulana`s trusted

friend and follower Sipah Salar who was associated with him for forty years

says that Shams Tabrez' ancestors belonged to an Ismaili sect. He had

abandoned his allegiance to the sect and had become a disciple of Baba Kamal-

ud-Din. After attaining proficiency in the prevalent sciences at Tabrez, he

became a businessman and travelled to various cities. Once he was putting up

at a serai at Koniyah when Rumi went to see him. Shams Tabrez' personality

had an electrifying effect on Maulana's personality and he was shaken to his

foundations.

According to Sipah Salar, the two were closeted together for six months

in Salahuddin Zarkob's room which none but Zarcob was allowed to enter.

Rumi gave up teaching and preaching assignments and remained in the

company of Shams Tabrez day in and day out. The people of Quniya specially

Maulana's family members and disciples were deeply perturbed by this

development. They increasingly grew suspicious of this relationship. Some

people opined that Shams Tabrez was a magician and sorcerer. He had tricked

such an eminent scholar into submission and bewitchment. Shams sensed

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widespread adverse reaction to his companionship with Maulana and left

Quniya without any clue to his whereabouts. The sudden departure of Shams

Tabrez devastated Maulana Rumi. Due to pangs of separation Rumi burst out

into soulful poetry. At this, Maulana's disciples felt sorry of their conduct and

decided to recall Shams Tabrez to Quniya. A delegation along with Maulana's

son Sultan Walad was deputed to Damascus. They traced him in Damascus and

delivered an epistle of Maulana to him. The epistle of Rumi written in verse

showed how deeply Rumi had felt the pangs of separation from his spiritual

guide and in what great esteem he held him. Shams Tabrez was persuaded by

the loving epistle of Maulana and he returned to Quniya along with the

delegation. Now Shams Tabrez remained at Quniya for a period of two years.

Now it appeared that Shams would be permanently settling at Quniya.

However, suspicions or misunderstandings were further proliferated 'and now

Shams Tabrez disappeared for good. Despite all efforts he could not be traced

anywhere. There are different opinions with regard to the second disappearance

of Shams Tabrez. Some sources have reported that he developed irretrievable

differences with Maulana's second son Alla al-Din Chalpi and disappeared

from the scene. There are also reports that Ala al-Din Chalpi killed or got him

assassinated and disposed of somewhere completely untraceably. It is

mentioned in Maulana Jamis' `Nafahat al-Uns' that Maulana Rumis' .son Alla

aI-Din murdered shams Tabrez. The assassination or disappearance of Shams

Tabrez took place around 1247 A.D.

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 The following verses from Mathnavi do bring out Maulana's high steem

for Shams Tabrez:

~:~.,,►E a9L Vials !r LrAi I

CLJ

T j

Shamas Tabrez is the light Absolute

He is the Sun emanating from the Theophanies of the Truth

This time my soul has transmuted the garment of my existence

It has appropriated the perfume of the garment of Joseph

In view of my long association with him

The story of that benedicted soul deserves to be retold albeit

allegorically.

However, how can I say not a single vein of mine is awake the story of

that Beloved peerless

My very eulogisation constitutes its very negation

For it is an argument for Existence and Existence is an illusion

The analysis of this separation and this suffering let it be told at some

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 other time. It is better the secret of the friend remains let you, however,

be tuned to this story.

It is better that the secret of the Beloveds

Is brought out (allegorically) in the accounts of others.

In another couplet Rumi brings out the central role of Shams Tabrez in is

spiritual struggle:

uJ i' 4. 7
Without the power imperial of shams uI Haqq of Tabrez One could neither

behold the moon nor become the sea.

(HU- 2007, p.52)

The separation from Shams Tabrez entailed great suffering for Maulana Rumi.

It ignited the creative spark in him. Rumi, the scholar, the theologian, the

juristconsult and the preacher was converted into an ecstatic mystic and lyricist.

He now became deeply interested in poetry and music and gave up delivering

systematic theological discourses. He became an alter-ego of shams Tabrez.

His identification with Shams Tabrez was so complete that he christened his

voluminous collection of mystical lyrics as Diwan-i-shams-e-Tabrez. The

hundreds of lyrics in both Mathnavi and Diwan bring out Rumi's abiding

gratitude and beholdenness to Shams. In one of his verses, Rumi recollects that

in Zarcobi's shop where he was closeted in mysterious intimacy with Shams

Tabrez, he found a spiritual treasure of ineffable beauty and perennial value.

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 (M,M. Sharief, vol. II, p. 25)

Sultan Walad vividly describes the passionate and uncontrollable emotion

which overwhelmed his father at the time:

Never for a moment did he cease from listening to music (sama),

and dancing;

Never did he rest by day or night,

He had been a mufti: he became a poet;

He had been an ascetic; he become intoxicated by love,

It was not the wine of the grape: the illuminated soul drinks only the wine of

light." (Nicholson, p.20)

After the departure of Shams Tabrez, Maulana Rumi's. Spiritual relationship

with Salahuddin Zarkob was all the more intensified. Alahuddin was a mystic

of considerable status and like Maulana Rumi a disciple of Burhanuddin

Muhaqiq. Salahuddin Zarcob became now chief disciple of Rumi. This spiritual

companionship lasted for nine years. After Salahuddin's death Hisamuddin

Chalbi became the spiritual companion of Maulana Rumi. This very

Hisamuddin became instrumental in persuading Maulana Rumi to write his

Magnum-Opus - The Mathnavi. The name Hisarnuddin figures here and there

in all the six volumes of Mathnavi. Maulana's spiritual relationship with Chalbi

continued for ten years. Rumi died in 1273 at Quniya where he is buried and

his Mausoleum continues to be centre of attraction for millions of people across

the globe till date.(Mathnawi Rumi, Vol. 1, translated by Q.S. Husain, p. 7)

Rumi's literary output consists of the Mathnavi in six books of about twenty-six

thousand couplets, Diwan-i-Shams-i- Tabrez comprising of 50,000 couplets;

about one thousand and six hundred authentic Rubaiyat or Quatrains and a

collection of his letters addressed to one of his disciples Muin-ud-Din Parwana

and titled as 'Fi-ma-Fi'. Some articles ascribed to Maulana Rumi are also found

in various libraries of the world. (Mathnawi p. 8)

The manuscript of the collection of letters titled Fi-ma-Fi was

discovered by Maulana Abdul Majid Dariyabadi and in consultation with Prof.

Nicholson edited in 1928. It was subsequently published in Iran as well.

Maulana Mueenuddin was an ardent fan of Rumi and a regular of his study

circle. These letters are an explication of spiritual themes of fundamental

significance.

Diwan-1-Shams Tabrez contains Maulana's quatrains (Rubaiyat) or odes

(Ghazals). The Diwan has been composed by Maulana in the name of his

spiritual mentor Shams Tabrez. The odes of Maulana infuse the reader with a

passion for spiritual struggle. Every ode of Maulana is deeply saturated with

spiritual love, passion and fire. The odes of Maulana like his couplets in

Masnavi are characterized by a passion for realization of and communion with

ultimate reality. One can feel the intense pain of separation coupled with an

equally intense urge for communion in the entire Diwan. The depth of

treatment, the profundity of meaning and authenticity of feeling are other

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characterizing features of Odes of Maulana. The Diwan is an expression of

Maulana's unquenchable spiritual quest.

Masnavi-e- Manavi is one of the best known and most influential works

of both Sufism and Persian literature. Comprising of six books containing more

than 26000 couplets, it pursues its way through 424 stories that illustrate man's

predicament in his search for God. The title Masnavi-e-Manavi means

"rhyming couplets of profound spiritual meaning". In fact, the Masnavi has

been referred to as "Quran-i-parsi" (The Persian Quran).

Parts of the Masnavi were first translated into English by Sir James

Redhouse in 1881. Some portions of the Mathnawi were translated into Latin

around the same time. The first complete English translation of Masnavi was

done by Professor R.A. Nicholson. The Mathnawi has been universally

acclaimed as a masterpiece of exceptional spiritual wisdom and translated into

almost all major languages of the world.Numberless Muslim writers, scholars,

theologians, Sufis, divines, moral philosophers, literary critics, historians of

ideas and especially educators have devoted their energies to an illustration and

analysis of the religious, moral, spiritual, educational and literary principles

and insights enshrined in this Magnum Opus of Rumi. Various voluminous

commentaries have been worked out both by Muslim and non-Muslim scholars

on Mathnawi.

Indian Muslim scholars have also written voluminous commentaries on

Mathnawi. Maulana Shibli, Maulana Abdul Ali Bahrululoom Farangi Mahli,.

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Muhammad Afzal Allahabadi and others have written commentaries on

Masnavi. Mirza Muhammad Nazir Arshi has written a seventeen volume

commentary entitled Miftahul Uloom on Masnavi in early twentieth century.

Maulana Ahmad Hussain Kanpuri also wrote a commentary on Masnavi

around the same time. Maulana Ashraf All Thanvi has written a multi-volume

commentary on Masnavi namely 'Kalid-i-Masnavi'. Talamuz Hussain has also

written a commentary entitled Mirat-ul Masnavi. '

Dr. Khalifa Abdul Hakim has written numerous articles and several

books on the philosophy and teachings of Maulana Rumi especially outlined in

Masnavi. Dr. Sir Muhammad Iqbal, the greatest poet-philosopher of twentieth

century Islamic world, has repeatedly paid tributes to Maulana Rumi

throughout his prolific poetic career. He has always referred to Rumi as 'Pir'

(mentor) and himself as Murk! (disciple).

The Mathnawi of Maulana Rumi is not a textbook on philosophy as

such. However, it covers or refers to a complex range of philosophical,

religious, mystical and even scientific issues and themes. For example, at

various places, it appears to be supporting the philosophy of `Wandat ul

Wujud' as against `Wandat ul Shuhud'. With regard to problem of freedom of

will and determinism, Maulana takes a strident indeterministic position. With

regard to philosophical controversy between the advocates of Being and

advocates of Becoming, Maulana categorically sides with the advocates of

Becoming. Maulana, most surprisingly presages and expounds Law of

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Universal Gravitation and Theory of Evolution later on forwarded by sir Issac

Newton and Charles Darwin respectively. Maulana has also explicitly brought

out intuitionist or reveletionist theory of knowledge. Most importantly, the

Masnavi is a goldmine of ethical philosophy stressing especially the values

underlined by sufi philosophers preceding Maulana Rumi. (Mathnawi , p. 20)

Maulana's style throughout Masnavi is didactic and pedagogical. He

imparts profound spiritual insights through application of allegories, similes

and metaphors. The language employed in Mathnawi is amenable to

understanding of the commoners and yet the intellectual elite can discern

profound philosophical insights into it. Maulana has employed hundreds of

stories in Masnavi with a view to imparting spiritual and moral lessons to his

readers. The Masnavi is also adorned with the insights enshrined in hundreds of

the Qur'anic verses and traditions of the Prophet (S).

In fact, Mathnawi is one of the greatest ethical, spiritual and literary

masterpieces of the world. Rumi, through this masterpiece has given an abiding

moral and spiritual direction to humankind. It is because of this abiding moral

and spiritual relevance of Rumi that he is celebrated as a universal spiritual

genius even in twenty-first century. In fact, Rumi is timeless and his perennial

significance can hardly be overemphasized.

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