References
References
1)R^ a b c d Franklin Lewis, Rumi Past and Present, East and West, Oneworld Publications, 2000.
How is it that a Persian boy born almost eight hundred years ago in Khorasan, the northeastern province of greater Iran, in a region that we identify today as Central Asia, but was considered in those days as part of the Greater Persian cultural sphere, wound up in Central Anatolia on the receding edge of the Byzantine cultural sphere, in which is now Turkey, some 1500 miles to the west? (p. 9)
2)^ John Renard,"Historical dictionary of Sufism", Rowman & Littlefield, 2005. pg 155: "Perhaps tsian mystic Rumi"
3)^ NOTE: Transliteration of the Arabic alphabet into English varies. One common transliteration is Mowlana Jalaluddin Rumi; the usual brief reference to him is simply Rumi or Balkhi. His given name, Jalāl ad-Dīn Muhammad, literally means "Majesty of Religion"
4)^ Annemarie Schimmel, “The Mystery of Numbers”, Oxford University Press,1993. Pg 49: “A beautiful symbol of the duality that appears through creation was invented by the great Persian mystical poet Jalal al-Din Rumi, who compares God's creative word kun (written in Arabic KN) with a twisted rope of 2 threads (which in English twine, in German Zwirn¸ both words derived from the root “two”)”.
5)^ Ritter, H.; Bausani, A. "ḎJ̲alāl al- Dīn Rūmī b. Bahāʾ al-Dīn Sulṭān al-ʿulamāʾ Walad b. Ḥusayn b. Aḥmad Ḵh̲aṭībī ." Encyclopaedia of Islam. Edited by: P. Bearman , Th. Bianquis , C.E. Bosworth , E. van Donzel and W.P. Heinrichs. Brill, 2007. Brill Online. Excerpt: "known by the sobriquet Mawlānā (Mevlânâ), Persian poet and founder of the Mawlawiyya order of dervishes"
6)^ Julia Scott Meisami, Forward to Franklin Lewis, Rumi Past and Present, East and West, Oneworld Publications, 2008 (revised edition)
7)^ John Renard,"Historical dictionary of Sufism", Rowman & Littlefield, 2005. pg 155: "Perhaps the most famous Sufi who is known to many Muslims even today by his title alone is the seventh/13th century Persian mystic Rumi"
8)^ Frederick Hadland Davis , "The Persian Mystics. Jalálu'd-Dín Rúmí", Adamant Media Corporation (November 30, 2005) , ISBN 1402157681.
9)^ Franklin Lewis, Rumi Past and Present, East and West, Oneworld Publications, 2000. “Sultan Valad (Rumi's son) elsewhere admits that he has little knowledge of Turkish”(pg 239) “Sultan Valad (Rumi's son) did not feel confident about his command of Turkish”(pg 240)
10)^ In Persian poetry, the words "Rumi"(Greek), Turk, Hindu and Zangi (Black) take symbolic meaning and this has led to some confusions for those that are not familiar with Persian poetry. See for example: Annemarie Schimmel. “Turk and Hindu; a literary symbol”. Acta Iranica, 1, III, 1974, pp.243-248 Annemarie Schimmel. “A Two-Colored Brocade: The Imagery of Persian Poetry”, the imagery of Persian poetry. Chapel Hill: University of North Carolina Press. (pg 137-144). J.T.P. de Brujin, Hindi in Encyclopedia Iranica "In such imagery the link to ethnic characteristics is hardly relevant" [1] Cemal Kafadar, "A rome of one's own: reflection on cultural geography and identity in the lands of Rum" in Sibel Bozdogan (Editor), Gulru Necipoglu (Editor), Julia Bailey (Editor) , "History and Ideology: Architectural Heritage of the "Lands of Rum" (Muqarnas), Brill Academic Publishers (November 1, 2007. p23: "Golpiranli rightly insists that ethnonym were deployed allegorically and metaphortically in classical Islamic literatures, which operated on the basis of a staple set of images and their well recognized contextual associations by readers; there, "turk" had both a negativeand positive connocation. In fact, the two dimensions could be blended: the "Turk" was "cruel" and hence, at the same time, the "beautiful beloved". As an example, Rumi compares himself to a Hindu, Turk, Greek and etc. A) تو ماه ِ ترکي و من اگر ترک نيستم، دانم من اين قَدَر که به ترکي است، آب سُو “You are a Turkish moon, and I, although I am not a Turk, know this much, that in Turkish the word for water is su”(Schimmel, Triumphal Sun, 196) B) “Everyone in whose heart is the love for Tabriz Becomes – even though he be a Hindu – a rose-cheeked inhabitant of Taraz (i.e. a Turk)”(Schimmel, Triumphal Sun, 196) C) گه ترکم و گه هندو گه رومی و گه زنگی از نقش تو است ای جان اقرارم و انکارم “I am sometimes Turk and sometimes Hindu, sometimes Rumi and sometimes Negro” O soul, from your image in my approval and my denial” (Schimmel, Triumphal Sun, 196) For the general meaning of the usage of these terms see: Annemarie Schimmel. “Turk and Hindu; a literary symbol”. Acta Iranica, 1, III, 1974, pp.243-248 Annemarie Schimmel. “A Two-Colored Brocade: The Imagery of Persian Poetry”, the imagery of Persian poetry.
11)^"Islamica Magazine: Mawlana Rumi and Islamic Spirituality". Archived from the original on 2007-11-14. https://web.archive.org/web/20071114060149/https://www.islamicamagazine.com/issue-13/mawlana-jalal-al-din-rumi-and-islamic-spirituality.html. Retrieved 2007-11-10.
12)^ Schwartz, Stephen (May 14, 2007) "The Balkin Front." Weekly Standard.
13)^ a b Annemarie Schimmel, "I Am Wind, You Are Fire," p. 11. She refers to a 1989 article by the German scholar, Fritz Meier:
Tajiks and Persian admirers still prefer to call Jalaluddin 'Balkhi' because his family lived in Balkh, current day in Afghanistan before migrating westward. However, their home was not in the actual city of Balkh, since the mid-eighth century a center of Muslim culture in (Greater) Khorasan (Iran and Central Asia). Rather, as the Swiss scholar Fritz Meier has shown, it was in the small town of Wakhsh north of the Oxus that Baha'uddin Walad, Jalaluddin's father, lived and worked as a jurist and preacher with mystical inclinations. Franklin Lewis, Rumi Past and Present, East and West: The Life, Teachings, and Poetry of Jalâl al-Din Rumi, 2000, pp. 47–49.
Professor Lewis has devoted two pages of his book to the topic of Wakhsh, which he states has been identified with the medieval town of Lêwkand (or Lâvakand) or Sangtude, which is about 65 kilometers southeast of Dushanbe, the capital of present-day Tajikistan. He says it is on the east bank of the Vakhshâb river, a major tributary that joins the Amu Daryâ river (also called Jayhun, and named the Oxus by the Greeks). He further states: "Bahâ al-Din may have been born in Balkh, but at least between June 1204 and 1210 (Shavvâl 600 and 607), during which time Rumi was born, Bahâ al-Din resided in a house in Vakhsh (Bah 2:143 [= Bahâ' uddîn Walad's] book, "Ma`ârif."). Vakhsh, rather than Balkh was the permanent base of Bahâ al-Din and his family until Rumi was around five years old (mei 16-35) [= from a book in German by the scholar Fritz Meier--note inserted here]. At that time, in about the year 1212 (A.H. 608–609), the Valads moved to Samarqand (Fih 333; Mei 29–30, 36) [= reference to Rumi's "Discourses" and to Fritz Meier's book--note inserted here], leaving behind Baâ al-Din's mother, who must have been at least seventy-five years old."
14)^ Annemarie Schimmel, The Triumphal Sun: A Study of the Works of Jalaloddin Rumi, SUNY Press, 1993, p. 193: "Rumi's mother tongue was Persian, but he had learned during his stay in Konya, enough Turkish and Greek to use it, now and then, in his verse"
15)^ Franklin Lewis, Rumi Past and Present, East and West, Oneworld Publications, 2000. Chap1
16)^ Encyclopedia Iranica, "Baha Al-Din Mohammad Walad" [2], H. Algar.
17)^ C.E. Bosworth, "Turkish Expansion towards the west" in UNESCO HISTORY OF HUMANITY, Volume IV, titled "From the Seventh to the Sixteenth Century", UNESCO Publishing / Routledge, 2000. p. 391: "While the Arabic language retained its primacy in such spheres as law, theology and science, the culture of the Seljuk court and secular literature within the sultanate became largely Persianized; this is seen in the early adoption of Persian epic names by the Seljuq Rulers (Qubad, Kay Khusraw and so on) and in the use of Persian as a literary language (Turkish must have been essentially a vehicle for everyday speech at this time). The process of Persianization accelerated in the thirteenth century with the presence in Konya of two of the most distinguished refugees fleeing before the Mongols, Baha al-din Walad and his son Mawlana Jalal al-din Balkhi Rumi, whose Mathnawi, composed in Konya, constitutes one of the crowning glories of classical Persian literature."
18)^Barks, Coleman, Rumi: The Book of Love: Poems of Ecstasy and Longing, HarperCollins, 2005, p. xxv, ISBN 0-06-075050-2
19)^ Note: Rumi's shrine is now known as the Mevlana Museum in Turkey
20)^ Lazard, Gilbert "The Rise of the New Persian Language", in Frye, R. N., The Cambridge History of Iran, Cambridge: Cambridge University Press, 1995, Vol. 4, pp. 595–632. (Lapidus, Ira, 2002, A Brief History of Islamic Societies, "Under Arab rule, Arabic became the principal language for administration and religion. The substitution of Arabic for Middle Persian was facilitated by the translation of Persian classics into Arabic. Arabic became the main vehicle of Persian high culture, and remained such will into the eleventh century. Parsi declined and was kept alive mainly by the Zoroastrian priesthood in western Iran. The Arab conquests however, helped make Persian rather than Arabic the most common spoken language in Khurasan and the lands beyond the Oxus River. Paradoxically, Arab and Islamic domination created a Persian cultural region in areas never before unified by Persian speech. A new Persian evolved out of this complex linguistic situation. In the ninth century the Tahirid governors of Khurasan began to have the old Persian language written in Arabic script rather than in pahlavi characters. At the same time, eastern lords in the small principalities began to patronize a local court poetry in an elevated form of Persian. The new poetry was inspired by Arabic verse forms, so that Iranian patrons who did not understand Arabic could comprehend and enjoy the presentation of an elevated and dignified poetry in the manner of Baghdad. This new poetry flourished in regions where the influence of Abbasid Arabic culture was attenuated and where it had no competition from the surviving tradition of Middle Persian literary classics cultivated for religious purposes as in Western Iran." "In the western regions, including Iraq, Syria and Egypt, and the lands of the far Islamic west including North Africa and Spain, Arabic became the predominant language of both high literary culture and spoken discourse." pp. 125–132, Cambridge: Cambridge University Press.)
21)^ Charles Haviland (2007-09-30). "The roar of Rumi - 800 years on". BBC News. https://news.bbc.co.uk/2/hi/south_asia/7016090.stm. Retrieved 2007-09-30.
22)^ a b c Franklin Lewis, Rumi Past and Present, East and West, Oneworld Publications, 2008 (revised edition). pp 90-92:"Baha al-Din’s disciples also traced his family lineage to the first caliph, Abu Bakr (Sep 9; Af 7; JNO 457; Dow 213). This probably stems from willful confusion over his paternal great grandmother, who was the daughter of Abu Bakr of Sarakhs, a noted jurist (d. 1090). The most complete genealogy offered for family stretches back only six or seven generations and cannot possibly reach to Abu Bakr, the companion and first caliph of the Prophet, who died two years after the Prophet, in A.D. 634 (FB 5-6 n.3)."
23)^ a b c H. Algar, “BAHĀʾ-AL-DĪN MOḤAMMAD WALAD “ , Encyclopedia Iranica. There is no reference to such descent in the works of Bahāʾ-e Walad and Mawlānā Jalāl-al-Dīn or in the inscriptions on their sarcophagi. The attribution may have arisen from confusion between the caliph and another Abū Bakr, Šams-al-Aʾemma Abū Bakr Saraḵsī (d. 483/1090), the well-known Hanafite jurist, whose daughter, Ferdows Ḵātūn, was the mother of Aḥmad Ḵaṭīb, Bahāʾ-e Walad’s grandfather (see Forūzānfar, Resāla, p. 6). Tradition also links Bahāʾ-e Walad’s lineage to the Ḵᵛārazmšāh dynasty. His mother is said to have been the daughter of ʿAlāʾ-al-Dīn Moḥammad Ḵārazmšāh (d. 596/1200), but this appears to be excluded for chronological reasons (Forūzānfar, Resāla, p. 7) [3]
24)^ a b c (Ritter, H.; Bausani, A. "ḎJalāl al- Dīn Rūmī b. Bahāʾ al-Dīn Sulṭān al-ʿulamāʾ Walad b. Ḥusayn b. Aḥmad Ḵhaṭībī ." Encyclopaedia of Islam. Edited by: P. Bearman , Th. Bianquis , C.E. Bosworth , E. van Donzel and W.P. Heinrichs. Brill, 2009. Brill Online. Excerpt: "known by the sobriquet Mawlānā (Mevlânâ), Persian poet and founder of the Mawlawiyya order of dervishes"):"The assertions that his family tree goes back to Abū Bakr, and that his mother was a daughter of the Ḵhwārizmshāh ʿAlāʾ al-Dīn Muḥammad (Aflākī, i, 8-9) do not hold on closer examination (B. Furūzānfarr, Mawlānā Ḏjalāl Dīn , Tehrān 1315, 7; ʿAlīnaḳī Sharīʿatmadārī, Naḳd-i matn-i mathnawī, in Yaghmā , xii (1338), 164; Aḥmad Aflākī, Ariflerin menkibeleri, trans. Tahsin Yazıcı, Ankara 1953, i, Önsöz, 44).")
25)^ Franklin Lewis, Rumi Past and Present, East and West, Oneworld Publications, 2008 (revised edition). pp 44:“Baha al-Din’s father, Hosayn, had been a religious scholar with a bent for asceticism, occupied like his own father before him, Ahmad, with the family profession of preacher (khatib). Of the four canonical schools of Sunni Islam, the family adhered to the relatively liberal Hanafi rite. Hosayn-e Khatibi enjoyed such renown in his youth – so says Aflaki with characteristic exaggeration – that Razi al-Din Nayshapuri and other famous scholars came to study with him (Af 9; for the legend about Baha al-Din, see below, “The Mythical Baha al-Din”). Another report indicates that Baha al-Din’s grandfather, Ahmad al-Khatibi, was born to Ferdows Khatun, a daughter of the reputed Hanafite jurist and author Shams al-A’emma Abu Bakr of Sarakhs, who died circa 1088 (Af 75; FB 6 n.4; Mei 74 n. 17). This is far from implausible and, if true, would tend to suggest that Ahmad al-Khatabi had studied under Shams al-A’emma. Prior to that the family could supposedly trace its roots back to Isfahan. We do not learn the name of Baha al-Din’s mother in the sources, only that he referred to her as “Mama” (Mami), and that she lived to the 1200s.”(pg 44)
26)^ Ahmed, Nazeer, Islam in Global History: From the Death of Prophet Muhammed to the First World War, p.58, Xlibris Corporation (2000), ISBN 0-7388-5962-1
27)^Hz. Mawlana and Shams by Sefik Can
28)^ The Essential Rumi. Translations by Coleman Barks, p. xx.
29)^ Helminski, Camille. "Introduction to Rumi: Daylight". https://www.sufism.org/books/dayex.html. Retrieved 2007-05-06.
30)^ Nasr, Seyyed Hossein (1987). Islamic Art and Spirituality. SUNY Press. pp. 120. ISBN 0887061745. https://books.google.com/books?id=EBu6gWcT0DsC&pg=PA120&ots=r7WC3HRDUt&sig=dK7cXLr2Wj7pxYqSLnMZGS0XgII.
32)^Naini, Majid. The Mysteries of the Universe and Rumi's Discoveries on the Majestic Path of Love.
من چه گویم وصف آن عالیجناب — نیست پیغمبر ولی دارد کتاب
مثنوی معنوی مولوی — هست قرآن در زبان پهلوی
What can I say in praise of that great one?
He is not a Prophet but has come with a book;
The Spiritual Masnavi of Mowlavi
Is the Qur'an in the language of Pahlavi (Persian).
(Khawaja Abdul Hamid Irfani, "The Sayings of Rumi and Iqbal", Bazm-e-Rumi, 1976.)
34)^ J.T.P. de Bruijn, "Comparative Notes on Sanai and 'Attar" , The Heritage of Sufism, L. Lewisohn, ed., pp. 361: "It is common place to mention Hakim Sana'i (d. 525/1131) and Farid al-Din 'Attar (1221) together as early highlights in a tradition of Persian mystical poetry which reached its culmination in the work of Mawlana Jalal al-Din Rumi and those who belonged to the early Mawlawi circle. There is abundant evidence available to prove that the founders of the Mawlawwiya in the thirteenth and fourteenth centuries regarded these two poets as their most important predecessors"
35)^ Franklin Lewis, Rumi Past and Present, East and West, Oneworld Publications, 2008 (revised edition). pg 306: "The manuscripts versions differ greatly in the size of the text and orthography. Nicholson’s text has 25,577 lines though the average medieval and early modern manuscripts contained around 27,000 lines, meaning the scribes added two thousand lines or about eight percent more to the poem composed by Rumi. Some manuscripts give as many as 32000!"
36)^ Franklin D. Lewis, Rumi: Past and Present, East and West: The Life, Teaching, and Poetry of Jalâl al-Din Rumi, rev. ed. (2008). pg 314: “The Foruzanfar’s edition of the Divan-e Shams compromises 3229 ghazals and qasidas making a total of almost 35000 lines, not including several hundred lines of stanzaic poems and nearly two thousand quatrains attributed to him”
37)^Dar al-Masnavi Website, accessed December 2009: According to the Dar al-Masnavi website: “In Forûzânfar's edition of Rumi's Divan,there are 90 ghazals (Vol. 1, 29;Vol. 2, 1; Vol. 3, 6; Vol. 4, 8; Vol. 5, 19, Vol. 6, 0; Vol. 7, 27) and 19 quatrains entirely in Arabic. In addition, there are ghazals which are all Arabic except for the final line; many have one or two lines in Arabic within the body of the poem; some have as many as 9-13 consecutive lines in Arabic, with Persian verses preceding and following; some have alternating lines in Persian, then Arabic; some have the first half of the verse in Persian, the second half in Arabic.”
38)^ Mecdut MensurOghlu: “The Divan of Jalal al-Din Rumi contains 35 couplets in Turkish and Turkish-Persian which have recently been published me” (Celal al-Din Rumi’s turkische Verse: UJb. XXIV (1952), pp 106-115)
39)^ Franklin D. Lewis, Rumi: Past and Present, East and West: The Life, Teaching, and Poetry of Jalâl al-Din Rumi, rev. ed. (2008):"“a couple of dozen at most of the 35,000 lines of the Divan-I Shams are in Turkish, and almost all of these lines occur in poems that are predominantly in Persian”"
40)^ Dedes, D. 1993. Ποίηματα του Μαυλανά Ρουμή [Poems by Rumi]. Ta Istorika 10.18-19: 3-22. see also [4]
41)^ Franklin D. Lewis, Rumi: Past and Present, East and West: The Life, Teaching, and Poetry of Jalâl al-Din Rumi, rev. ed. (2008):"Three poems have bits of demotic Greek; these have been identified and translated into French, along with some Greek verses of Sultan Valad. Golpinarli (GM 416-417) indicates according to Vladimir Mir Mirughli, the Greek used in some of Rumi’s macaronic poems reflects the demotic Greek of the inhabitants of Anatolia. Golpinarli then argues that Rumi knew classical Persian and Arabic with precision, but typically composes poems in a more popular or colloquial Persian and Arabic.".
42)^ Franklin Lewis, Rumi: Past and Present, East and West – The Life, Teachings, and Poetry of Jalal al-Din Rumi, Oneworld Publications, 2000, Chapter 7.
43)^ Franklin Lewis, Rumi: Past and Present, East and West – The Life, Teachings, and Poetry of Jalal al-Din Rumi, Oneworld Publications, 2000.
44)^ M.M. Sharif, A History of Muslim Philosophy, Vol II, p. 827.
45)^ M.M. Sharif, A History of Muslim Philosophy, Vol II, p. 828.
46)^ The triumphal sun By Annemarie Schimmel. Pg 328
47)^ Various Scholars such as Khalifah Abdul Hakim (Jalal al-Din Rumi), Afzal Iqbal (The Life and Thought of Rumi), and others have expressed this opinion; for a direct secondary source, see citation below.
48)^ a b c Khalifah Abdul Hakim, "Jalal al-Din Rumi" in M.M. Sharif, ed., A History of Muslim Philosophy, Vol II.
49)^Lewis 2000, pp. 407–408
50)^Lewis 2000, p. 408
51)^ Quatrain No. 1173, translated by Ibrahim Gamard and Ravan Farhadi in "The Quatrains of Rumi", an unpublished manuscript
52)^ Seyyed Hossein Nasr, "Rumi and the Sufi Tradition," in Chelkowski (ed.), The Scholar and the Saint, p. 183
53)^ Quoted in Ibrahim Gamard, Rumi and Islam: Selections from His Stories, Poems, and Discourses — Annotated and Explained, p. 171.
54)^ Said, Farida. "REVIEWS: The Rumi craze". Archived from the original on 2007-09-27. https://web.archive.org/web/20070927220804/https://www.dawn.com/weekly/books/archive/050508/books18.htm. Retrieved 2007-05-19.
57)^The Diploma of Honorary Doctorate of the University of Tehran in the field of Persian Language and Literature will be granted to Professor Coleman Barks
58)^ Curiel,Jonathan, San Francisco Chronicle Staff Writer, Islamic verses: The influence of Muslim literature in the United States has grown stronger since the Sept. 11 attacks (February 6, 2005), Available online (Retrieved Aug 2006)
59)^Central Bank of the Republic of Turkey. Banknote Museum: 7. Emission Group - Five Thousand Turkish Lira - I. Series, II. Series & III. Series. – Retrieved on 20 April 2009.
60)^ a b Franklin Lewis, Rumi Past and Present, East and West, Oneworld Publications, 2000.
61)^ See for example 4th grade Iranian school book where the story of the Parrot and Merchant from the Mathnawi is taught to students
63)^ISCA - The Islamic Supreme Council of America[dead link]
64)^"Mevlana Celaleddin Rumi". https://www.mevlana.net/celebi.htm. Retrieved 2007-05-19.
65)^ a b About the Mevlevi Order of America
66) Hanut, Eryk (2000). Rumi: The Card and Book Pack : Meditation, Inspiration, Self-discovery. The Rumi Card Book. Tuttle Publishing. xiii. ISBN 1885203950. https://www.google.ca/books?id=Q42DV0Fk96MC&pg=PR13&ots=gR49x6YysU&dq=rumi+come+come+whoever+you+are&sig=R9ohIyuY431C_8p-22yDshe9STk.
67)Web Page Under Construction
68) Mango, Andrew, Atatürk: The Biography of the Founder of Modern Turkey, (2002), ISBN 1585670111.
69) Kloosterman Genealogy, Jalal al-Din Muhammad Rumi
70)Edward G. Browne, A Literary History of Persia from the Earliest Times Until Firdawsh, 543 pp., Adamant Media Corporation, 2002, ISBN 1402160453, 9781402160455 (see p.437)
71)Annemarie Schimmel, Deciphering the Signs of God, 302 pp., SUNY Press, 1994, ISBN 0791419827, 9780791419823 (see p.210)
73)UNESCO: 800th Anniversary of the Birth of Mawlana Jalal-ud-Din Balkhi-Rumi. – Retrieved on 22 April 2009.
74)UNESCO. Executive Board; 175th; UNESCO Medal in honour of Mawlana Jalal-ud-Din Balkhi-Rumi; 2006
75)https://www.iran-daily.com/1385/2690/pdf/i12.pdf
76)Ministry of Foreign Affairs Afghanistan - Rumi's 800 Anniversary
78)Int'l congress on Molana opens in Tehran
79)Iran Daily - Arts & Culture - 10/03/06
80)CHN | News
81)Podcast Interview with Coleman Barks on Rumi
82)tehrantimes.com, 300 dervishes whirl for Rumi in Turkey
83) Leonard Lewisohn, Editor’s Note to Mawlana Rumi Review