Mevlana Jalal id-Din is known as Muhammad Rumi or Mevlana - a famous Persian-Tajik Sufi poet who created works of oriental poetry, mainly in Persian. He was sometimes called Mawlana Jalal id-Din Muhammad Balkhi, that is, his hometown.
On September 1207, 30, in the city of Vakhsh (now Tajikistan), in the northern Bakhl region of the great capital of Khorasan at that time, the famous palace was named after a well-known religious scholar and Sufi scholar - Bahauddin Walid (1148-11231) Muhammad bin Hussein al-Khatib al-Balkhi was born into a family. His father escaped from the Mongol conquest and settled in the Turkish-Seljuk palace in Kunya, Asia Minor (Rum), after many years of exile.
Jaloliddin was well educated not only in the field of religion and law, but also in the exact sciences, and was fluent in Arabic, Greek, the Qur'an and its interpretation.
In the XNUMXth century, in the city of Kunya, Sultan Valad established the Sufi order of Mevlana, and Rumi's works were used in ceremonies. Rumi is the spiritual successor of the most influential dervishes in Ottoman Turkey and the existing sect of our time.
As a child, he was forced to leave Balkh, the main city of Khorasan. His father, Muhammad Bahauddin Valad, was a Sufi and a religious scholar. That is why he received an offer from Muhammad, the king of Khorezm, to serve in his palace. But Valad was strong in his faith, had deep knowledge, and was very truthful. According to various arguments, he refused the king's request, remained in school to teach the children, and continued his scientific and creative activities. For this reason, a disagreement arose between him and the king of Khorezm. In order to make the pilgrimage, he leaves Balkh with his family.
During his trip to Mecca, in Nishapur, he will have the privilege of having a conversation with Sheikh Farididdin Muhammad Attar. The curious sheikh became attached to Rumi and dedicated his book Asrornoma to him, and Jalaliddin took him with him at all times. The contribution of the enlighteners of that time, Sheikh Shams Tabrizi and Farididdin Attar, to the achievement of such heights in the field of Rumi poetry, philosophy and theology is invaluable. From Shams Tabriz, he became acquainted with philosophy, especially Sufism.
In 1228, Valad received an offer to become a teacher at the madrasa in Kunya, and moved there, and soon died in 1231, and was replaced by Jalaliddin. A year later, while teaching at a madrasah, Jalaliddin became a student of Valad's thinker, Burhan id-Din Muhaqiq. This spiritual upbringing lasted for almost ten years: she lived a comfortable and peaceful life with her family, while remaining a respected teacher and mosque clerk.
Jalaliddin's conversion to Sufism is associated with the name of the Sufi preacher Shamsiddin Tabrizi. The sermons of this dervish and his personal conversation with him and his subsequent mysterious disappearance completely change Jalaliddin’s heart. Feeling the joy of the meeting and the tragedy of the widest love and loss for his friend, he became a world-famous genius poet.
But Jalaliddin could not live without his teacher Shamsiddin, who disappeared in 1247, reminding him of his spiritual qualities, and he could not continue his work. The young jeweler Salohiddin Zarkub also became his favorite teacher, and after his death in 1258, he was replaced by Husamiddin Hasan.
It was in front of Husamiddin that Jaloliddin owed many of his poems to humanity for writing and preserving them, for the poet usually recited or recited them. At his suggestion and assistance, Jalaliddin's main work, the six-chapter Masnavi (The Epic of Hidden Meaning), was created. In its hidden sense, this epic is an encyclopedia of Sufism, but in this respect it can be evaluated only by those who follow the path of Sufism, in which Ghazali, Sanoi, Attar and other baobras of his time can see the evolving ideas of their fichi.
The greatness of Rumi is that he had the status of a great poet and was known to the Turkic world. For all currents of Islam and other religions, he put forward a single idea, in which he sang the love of the Creator, the belief in his power, the purity of intentions and deeds. He wrote, "The paths may be different, but the ultimate goal is to go to God." He preached all equality before God until the end of his life.
Rumi's The Essence of Knowledge is a unique book written in this style. It was written by Rumi in the style of prose, not rubai. In the book, the words flow freely as they come out of a nightingale’s mouth. In it everything is free: the heart, the thoughts, the sentences, the situation. Eight centuries after Rumi, twentieth-century poets began to use a literary style known as white poetry. This style was discovered by Jalaliddin Rumi in the XNUMXth century and used in his work.
He wrote his favorite work when he was 15 years old. It contains twenty-five thousand six hundred and eighteen bytes. It is no exaggeration to say that the book is a masterpiece of world literature. It is also known as the "Laws of Sufism."
In those days, it was considered bold to talk about the unique origin of humans on earth.
Jaloliddin signed his works under different pseudonyms: "Balkhi" - by birth, "Shams Tabrizi" - a friend and spiritual teacher, but the most well-known nickname "Rumi" - he and his relatives country of origin.
Jalaliddin died in Kunya on December 1273, 17, and settled in the mausoleum in front of his father. Their tomb is a place of pilgrimage.
Rumi’s literary work is not multifaceted, but important. Jalaliddin was first and foremost a poet. His lyrical "Devon" has not yet been studied in detail, it consists of poems, ghazals and quartets - rubai. The poet promotes the idea of human dignity in him, regardless of the glory of the world; it opposes the formalism and nonsense of a fading religious tradition.
These ideas are expressed in a peculiar form in fiery language. A number of lyrical poems speak of the practical convenience, vital and philosophical fanaticism of Sufism.
The combination of stability and practicality is characterized by Jalaliddin's "Masnavi" - a huge (about 50000 verses) epic-didactic epic. Here, exemplary stories in epic form are followed by exhortations or lyrical retreats, while the same ideas only come in more popular form. In general, the stories constitute an encyclopedia of Sufism.
There is no plot integrity in Masnavi; but all his works are in a single mood; its shape is rhyming bytes of the same tone. In the epic parts, Jalaliddin appears as a stable-painter, and sometimes as a naturalist (his naturalism may surprise the European reader, but for the East it is a common case).
Jaloliddin narrated the Masnavi in part to his favorite student and successor, Hasan Husamiddin (as a Sufi leader), who probably encouraged his teacher to be creative (or rather, to record it orally).
Masnavi is the most widely read and respected book in the Muslim world. In world literature, too, Jalaliddin is considered a very important poet-pantheist. There are manuscripts of his pantheistic pamphlets “Fixi ma fixi” (inside it) in prose form.
Given that the Mawlawi Order belonged to one of the most influential nobles among the Ottoman Turks, Jalaliddin, unlike another great XNUMXth-century poet, Saadi, the city's trade-class ideologue, was closer to the peasant nobility than to the peasants. lgan.
Rumi's life is intertwined with the plots of Orhan Pamuka's Black Book (1990) and Elif Shafaq's Love.
Rumi's Sufi Stories
Jalaliddin Rumi is one of the pillars of Sufism. Many people came to him to listen to his words of advice and wisdom. One day a woman next door came to him with her son and said:
- I have already tried all methods, but my son does not listen to me. He ate a lot of sugar. Please tell her it's not good. He listens to you because he respects you so much.
Rumi looked at the boy and saw the confidence in his eyes and said:
"Come in three weeks."
The woman was amazed. After all, it's a simple thing! I didn’t understand… People came from far away countries to solve their problems and Rumi helped them right away… Still, the woman comes in three weeks. Rumi looks at the boy again and says:
"Come back in three weeks."
Then the woman becomes impatient and decides to ask what the matter is. But Rumi repeats what he said earlier. When they arrive in the third week, Rumi says to the boy:
"Son, listen to my advice, don't eat too much sugar, it's bad for your health."
"Are you telling me I haven't eaten yet?" Replied the boy.
The mother then asks her son to wait in the street. When the child goes outside, the mother asks Rumi why he did not give advice on the first day. Jaloliddin admits that he also likes to eat sugar, and that he should first give up the habit before giving advice to others. At first, he thinks three weeks is enough for this, but he gets it wrong…
One of the qualities of a master is that he does not encourage others to follow a path he has not trodden. The master is there first, right to himself. His words are in harmony with the truth. It is impossible not to remember the wisdom of Chanlik: “When a compassionate person preaches false knowledge, it becomes truth. When a fool speaks the truth, he is a liar. ”
