Mewlana Jalaluddin Rumi: Name and father’s identity: Name Muhammad, Surname Jalaluddin, Maulana Rumi, or Rum was a popular title. On the father’s side, his lineage went to the ninth superior man and met Hazrat Abu Bakr Siddiq (Ra). He was related to the lineage of Hazrat Ali (Ra) on the mother’s side.
Maulana Jalaluddin Rumi’s father was a resident of Balkh in Khurasan. Jalaluddin Rumi was born there. In Maulana Jalaluddin Rumi’s father’s and mother’s family, great ulama(Scholars) and ruler were born. Maulana Jalaluddin Rumi’s grandfather was Maleka-i-Jahan. Khawarijum Shah lineage. Maulana Jalaluddin Rumi’s father’s name was also Muhammad; The title was Bahauddin Walad. He was probably born in 543 AH. Hazrat Bahauddin Walad became proficient in all sciences in the new dawn of his life. The state of his knowledge and dignity was such that complex and difficult fatwas came to him from far and wide in Khurasan. His Majlis was similar to the Shahi Majlis. His title was also Sultanul-Ulama. He used to give general darus from morning till noon. After Zuhr, he used to narrate the truth and knowledge in the meetings of his eminent companions. He used to waz (lecture) on Saturdays and Fridays. He was always seen as scared and worried.
Maulana Jalaluddin Rumi’s birth and primary education:
Maulana Jalaluddin Rumi, son of Bahauddin Walad, was born on 7 Rabiul-Awal 604 AH. Sayyid Burhanuddin Muhakkik Tarmizi was one of the prominent disciples of the Sultan ul-Ulama Bahauddin Walad. The Sultan-ulama appointed him Jalaluddin Rumi’s tutor (651). Jalaluddin Rumi was under his training till the age of 4-5 years. Jalaluddin Rumi passed the stages of spiritual pursuits under the tutelage of this tutor after the demise of his father.
Maulana Jalaluddin Rumi’s Father’s migration from Balkh:
The invitations and exhortations of Hazrat Bahauddin Walad, the father of Maulana Jalaluddin Rumi, became immensely popular and the number of his followers also increased at an unusual rate. As a result, he became the victim of the jealousy of some contemporary scholars. Hazrat Sultan ul-Ulama in his Waz (Lecture) condemned the philosophical ideas about the religion of the Greek philosophers. He used to say, “Some people have thrown the heavenly scriptures into the fire and turned the imperfect and useless quotes of philosophers into a role model for Insist. How can these people hope for salvation ” As a result of such outspoken condemnation, several outward-looking ‘scholars’ began to spread extreme hatred towards him. Khawarijum Shah was very fond of Maulana Walad, so they had the opportunity to complain to him about Maulana’s father.
Suddenly one day the Sultan came to visit Maulana Walad and saw a deadly crowd of visitors there and asked one of his traveling companions ‘Alim(scholars)? See how crowded people are at Maulana Walad court. This Alim(Scholars) said it as a mesmerizing moment of wisdom. If the king does not take action, there is a risk of chaos in the management of the empire and it will be difficult to handle the situation. The king minded to this word. He wants to know, what path will he take in this situation? The aforesaid ‘Alim(scholars) immediately advised him to send the key of treasuries and forts of the service of Maulana Bahauddin Walad and say to him, The gathering and the necessary influence are all in your hands. I have only this key in governance matters. Therefore, these two have been brought to your service.
After hearing this, Maulana said: Go and greet the Sultan. And he will also say, “All the treasures of this perishable world, the hidden treasures, the great country, and its huge army are only Enhances decoration for the king. What is the relationship of the saint with all this? I’m leaving with a happy heart. Let the king reign happily with his family and friends. I will leave at the end of the wa’z(speech) scheduled for Friday. ”
As soon as the news reached the ears of the people of Balkh, a great movement was created in the whole city. Khawarijum Shah became very worried. He sent messengers. Then at night he himself went with the Uzair’s and tried to prevent Maulana Bahauddin Walad from going out. But he did not agree. In the end, he requested him to go out in such a way that no one would notice. Otherwise, a huge disorder may occur. Maulana agreed to this request. Waz on Friday and left Balkh for Baghdad on Saturday. At this time he warned Khawarijum Shah of the arrival of the Tatar army.
The Sultan-ulama left Balkh with great pomp. On the way, he was greeted by the leading elites and scholars of the city where he visited and brought him to their respective cities (albeit for a short time) with utmost respect and reverence. Thus, after visiting various places in Baghdad, Mecca, and Damascus, he finally reached Malatia. He stayed in a place called Akshihar for four years, immersed in reading. Then left Akshihar to Larinda. This is a place that belongs to Konya.
Maulana Jalaluddin Rumi and his Father’s presence in Konya:
At the interest and request of Sultan Alauddin Kaikobad of Rome, he came to Konya in 628 AH. The Sultan himself greeted him. Maulana descended from a horse near The palace and the Sultan received him very politely. Maulana resided in the Konya‘s Madrasa. The Sultan became a follower of Maulana along with most of his companions. Hazrat Bahauddin Walad passed away in 628 AH after a two-year stay in Konya.
It was during this time that Maulana Jalaluddin Rumi was his father’s companion and Sharia and Spiritual continued to acquire knowledge from him. At the age of twenty-two, he arrived in the city of Konya, which became known as his residence and burial ground.
The depth of the relationship between Sultan Alauddin Kaikobad and Jalal Uddin Rumi:
Amir Badruddin Gahartash, the Sultan’s tutor, built a madrasa called ‘Madrasa-i-Khudawandigar’ in Konya, cause of realizing Rumi’s deep erudition and talent.
Sultan Alauddin Kaikobad had great respect for Maulana Jalaluddin Rumi and had a respectful relationship with him. When he built a fortress in Konya, he asked Jalaluddin Rumi to visit for at least one day.
Maulana Jalaluddin Rumi inspected the fortress and remarked: This is undoubtedly a good way to prevent floods and enemies But have you ever thought about the remedy for the arrow-like cry of the oppressed and downtrodden, which is not in thousands, but is emanating from millions of towers every day and burdening the world? ‘Build the fortress of justice and fairness. The peace and security of the world lie in it.
Sultan was greatly impressed by Maulana Jalaluddin Rumi’s advice.
After the death of Maulana Bahauddin Walad, Maulana Jalaluddin Rumi succeeded his father by the consensus of the then Sultan, Scholars, and other leading personalities. He continued the dos-tadris or reading, talking (sermon), and Irshad. His tutor Sayyid Burhanuddin Muhaqqiq Tirmizi had been gone Tirmiyah. After the death of Maulana Bahauddin Walad, he also came to Kony Maulana Rumi became his disciple and in the absence of his father, he passed through the stages of spiritual pursuits. He spent nine years in his company. Sayyid Burhanuddin died in 636 AH.
Maulana Jalaluddin Rumi’s educational tour and busy schedule:
In 630 AH, Maulana Jalaluddin Rumi visited Syria for further education and spiritual attainment and landed at Halab (Aleppo). Sultan Saladin’s son Al-Malikuz-Zahir established many large madrasas in 591 AH as a result of the movement of one of the best scholars of that era Kashi Bahauddin Ibn Shaddad. As a result, Halab became a center of learning like Damascus.
Arriving at Halab, Maulana Jalaluddin Rumi took up residence at Madrasa-i-Halabia and benefited from Kamaluddin Ibn-Adim. Although Maulana Jalaluddin Rumi was engaged in gathering knowledge here, in the language of Soldier he would solve all the complex problems and he would present all the arguments which were not recorded in any book. Maulana Jalaluddin Rumi left Halab for Damascus. There he resided in the Madrasa-Imukaddasia. At that time in Damascus, there was a crowd of scholars. A soldier writes that Maulana Jalaluddin Rumi used to spend his time in Damascus in the company of Shaykh Muhyiddin Ibn ‘Arabi, Shaykh Saduddin Hamubi, Shaykh Uthman Rumi, Shaykh Awanuddin Kirmani, and Shaykh Sadruddin Kawnbi.
Here they used to talk to each other about reality and spirituality knowledge. In 634 or 635 AH, Maulana Jalaluddin Rumi returned from Damascus and settled in Konya. For five years after the death of Sayyid Burhanuddin (638 AH), he was engaged in the practice of teaching and learning all the time, apparently in the guise of an ‘Alim-Ulama(Scholars). Shaykh Muhyiddin Ibn Arabi died in 638 AH. Most of the bright stars of the world of knowledge that had gathered around him had come and gathered in Konya. Shaykh Sadruddin is one of them.
From the eastern side, most of the scholars and ulema who were disturbed by the devastation and Troubled, most of them are used to take Konya as their abode. Thus Konya became Madinatul-Ulama (the city of the wise) in that era. Among these scholars, Maulana Jalaluddin Rumi’s place was above all. At that time Maulana used to do all the things that are usually done by Alim-Ulama i.e. reading, preaching, giving fatwa, etc. Maulana Jalaluddin Rumi was engaged in teaching most of the time. He had more than four hundred students in his own madrasa.
Apart from reading, the second thing that Maulana Jalaluddin Rumi used to do is give speeches. Fatwa giving was part of his permanent work. One dinar was prescribed for Maulana from Baitul-Mal. He considered it as a fee for issuing that fatwa. He was so strict in this matter that even when he was in a state of extreme poverty and was deeply immersed in the assembly of knowledge, he was instructed to inform him immediately of any fatwa that would come at that moment. Paper and pen were always with him.
The revolutionary change of conditions:
He had the same condition till 642 AH. Then came the events that led to a revolutionary change in his life and he was transformed from Maulvi Jalaluddin Kaunbi to Maulana-i-Rumi. Maulana’s condition was due to his association with Shams-i-Tabrizi and his attachment and extinction with his being. He himself says:
مولوی هرگزنه شد مولائے روم + تاغلام شمس تبریزی نه شد
(Rumi) Maulvi could not be Maulana Roomi until he confessed to Shams Tabrizi’s slavery.
What is the identity of the country and clan of Shams Tabrizi (Muhammad Ibn Ali Ibn Malikdad)?
His opponents slandered him. One of the slanders is that his (Shams Tabrizi ) lineage is unknown.
نے در و اصل ونے نسب پیداست می نه دانیم هم که اوز کجاست
The fact is that from infancy he was endowed with superiority, love, and affection. It is narrated in his own mouth in the book Manaki Bul-Arifin that, from the time he did not reach boy, he was so intoxicated with the love of the Prophet (SA) that he did not want to eat for thirty or forty days.
After completing his formal education, he became a disciple of Shaykh Abu Bakr Sillabaf. According to some narrations, he was a follower of Shaykh ‘Yuzuddin Sanjasi. Some descriptions mention other names. Perhaps he was blessed with the blessings of all of them.
When he was not satisfied with all this, he started wandering around in search of God. He used to travel in such a simple dress that no one could know anything about his own goodness and perfection. He wore a woolen blanket in black and wherever he went he stayed in the common inn and hung expensive locks on the doors so that people considered him a rich businessman. There was nothing inside the house except a mattress bed.
Due to the excess of the tour, people started calling him ‘Shamus Bird’. He visited Tabari, Baghdad, Jordan, Rome, Caesarea, and Damascus. He used to sell pajamas with ribbon weaving and this was his means of earning a living. The state of his diet was such that during his one-year stay in Damascus, he used to drink one cup of drink made by slaughtered animal’s head made a week without any oil. He did not find anyone who could carry the burden of his companionship. Most of the time he prayed: O Lord! Give me a partner who can carry the burden of my companionship.
Maulana Jalaluddin Rumi’s meeting with Shams Tabrizi and great change:
Shaykh of Shams Tabrizi instructed him to go to the room and said: There he will meet a burnt heart; You will enlighten him. He reached Konya on the 26th day of Jumada al-Ukhra in 642 AH. And there are sugar sellers in the neighborhood. One day he saw that Maulana Jalaluddin Rumi was riding on the back of an animal and the people around him were benefiting from his knowledge. Shams Tabrizi went ahead and asked? What is the purpose of concession and knowledge?
Maulana Jalal Uddin Rumi said: To know about manners and law. Shams Tabrizi said: No, go ahead until you reach the real goal. He then recited the following poem by Hakim Sana:
علم كزنو ترانه بستاند + جهل ازاں علم به بود بسیار
The fool is better than that knowledge that cannot snatch away your egoism from you.
Maulana Jalal Uddin Rumi was surprised. Shams’s arrow, on the other hand, is capable of hitting targets. Maulana Jalal Uddin Rumi brought him to his house and stayed with him in a room for forty days. Anyone did not have access to the room at that time. Sipahsalar said: Jalaluddin Rumi and Sams Tabriz stayed about six months in the Salauddin Yakub room. Except for Sheikh Salahuddin, no one else had access to the room.
The meeting of Shams Tabrizi gave a new life, new consciousness, and a new world to Maulana Jalal Uddin Rumi. Maulana Jalal Uddin Rumi himself said:
شمس تبریزی بما راه حقیقت بنمود +ماز فيض قدم اوست که ایمان داریم
Shams Tabriz has shown us the way to reality. It is the benefit of his footsteps that we too are entitled to faith today.
Until now, Maulana was the master of that era and sat on the seat of the best Scholars. Students-teachers, sages-saints, Sufi-saints were all his benefactors, eager to benefit from him. But today he himself is a beggar of grace and Shams Tabriz is the owner of giving him Irshad and Fayez. Maulana’s son Sultan Walad said:
شیخ استاذ گشت نو آموز + درس خواندی بخدمتش هر روز گرچه در علم فقر کامل بود + علم نو بود کو بو به نمود
‘The Shaykh and teacher of the scholars re-arranged the students; He used to take daily lessons in the service of Shams-i-Tabrizi. Despite being a scholar in the knowledge of the saint, he was introduced to new knowledge.
Maulana (RH) said about this in his own mouth:
زاهد بودم ترئه گویم کردی * سرفتنه بزم و باده جویم کردی سجاده نشين بار قاره بودم + بازیچه کو دکاں گویم کردی
I was a saint, (he) made me a singer, made me chief of drunkards and a drunkard. I was a dignified Gaddinshin Pir (scholar); He turned me into a toy for children playing in the alleys.
As a result, after meeting Shams-i-Tabrizi, Maulana gave up teaching and preaching. He says:
عطار دوار دفتر پاره بودم + زدشت او زمانی می نشستم چو دیدم نوح پیشانی ساقی + شدم مست و قلم هارا شکستم
I was the topic of discussion at every meeting like Mercury. This time I have been sitting on his ground for a long time. When I saw the forehead-serving drinker (Saki) like Noah (SA), I went mad and broke the pens.
Creation of a wide commotion:
When Maulana thus severed all other relations and began to follow and imitate Shams Tabrizi in every word, the matter became very painful for Maulana’s disciples. Then there was a commotion all around.
The public was not well aware of Shams’s condition. The idea of the disciples was, “We spent years and years in the service of Maulana, we saw the miracles of Maulana, his fame spread all around. But today a nameless person has come from where and snatched him from us in such a way that we have been deprived of the opportunity to see his face. His studies, teaching, preaching all stopped. This person will undoubtedly be a magician or a deceiver. Otherwise, what can he do, this mountainous personality can be swept away like straw. ”
After all, everyone became the enemy of Shams Tabrizi. They could not say anything in front of Maulana Jalaluddin Rumi, but as soon as he went back and forth, they called Shams good or bad and They would try day and night, how and when Hazrat Shams Tabrizi could be expelled from there so that they were can be blessed with Maulana’s companionship as before.
The disappearance of Shams:
Hazrat Shamsuddin remained silent in the mischief of these people. He realized that these people were so depressed because of their devotion to the Maulana. But when their behavior exceeded the limits and he realized that this time there was a danger of the creation of Chaotic, he one day quietly left Kunya. Aflaki mentions the date of his first disappearance as Thursday, 1st Shawwal of 643 AH. The first time he did, he stayed in Kunia for over a year.
The separation of Shams was very difficult and painful for Maulana Jalal Uddin Rumi. The opposite happened to what the disciples thought. After the departure of Shams, what will Maulana Jalal Uddin Rumi pay attention to them? Now he is about to give up what he used to give. Due to some ignorance, honest and trustworthy people also had to be deprived of Maulana’s company.
The instability of Maulana Jalal Uddin Rumi and the return of Shams Tabrizi:
According to the Sipahsalar, this dissolution and separation lasted until the letter came from Shamsuddin in the name of Maulana. After receiving the letter, Maulana’s condition changed a bit and his interest and love for Shams attracted him to Sama song. He continued to keep a good eye on all those who did not misbehave against Shams. At that time Maulana Jalal Uddin Rumi wrote four lines of poetry in the service of Hazrat Shams. In it, he expressed his instability and immense interest in him. He said:
ایها النور في الفواد تعال + غابة الوجد والمراد تعال ايها السابق الذي سبقت + منك مصدوقة الوداد تعال چوں بیانی زهی کشاد و مراد + چوں نیانی زهے کسا نعال
انت كالشمس اذ دشت ونات + با قريبا على البعد تعال
Oh light! Come to my heart; O the last destination of my love and goal! come. Come on, hey pioneer! True love has already been revealed from you; So it’s not too late, come on. When you come it will be a great victory and success. If you do not come, it will be a great loss; So you come. You are as bright as the sun. I want to stay close and stay away. Hey, come from the farthest to the nearest.
In the meantime, Chaotic has become a bit stagnant. After gaining leisure and pleasure, people abandoned the opposition to Shams. Maulana found a way to bring Shams back. The son called Sultan Walad and said: Run to Shah-i-Maqbool on my behalf and take it and offer it at his feet. It should be forgiven. This time, please let him step here. The letter he wrote with his hand was as follows: