Maulana Jalaluddin Rumi was a 13th century Persian poet, Islamic dervish, and Sufi mystic. He was born in 1207 CE in Balkh, modern-day Afghanistan. He received an Islamic education from his father and went on to become a prominent religious teacher himself. He was greatly influenced by the wandering dervish Shams ad-Din of Tabriz, who introduced him to Sufism. Rumi documented his mystical teachings and experiences in several works, most notably his six-volume poetic composition titled Masnavi, which is considered one of the greatest works of Sufism. His poetry emphasized themes of love, unity with God, and overcoming earthly concerns to find

1. MAULANA RUMI LIFE AS A SUFI
G r o u p M e m b e r s
Areej Awan
Jaweria Khalid
Sadia Ahmad
Hadiqa Aziz
Falak Naz
Pr esented to : Ms. Zainab

2. Early life history

3. •Mau lan a Jalalu d d in Ru m i was a
1 3 th centu r y Pers ian p oet, an
I s lam ic d er vis h an d a Su fi
mystic.
He is regard ed as o n e o f th e
greatest s p iritu al m asters an d
p o etical intellects .

4. BIRTH
M a u l a n a J a l a l u d d i n R u m i , a P e r s i a n m y s t i c p o e t , l i v e d
d u r i n g t h e c l o s i n g y e a r s o f t h e G o l d e n A g e o f t h e I s l a m i c
c i v i l i z a t i o n , t h e A b b a s i d c a l i p h a t e ( 7 5 0 – 1 2 5 8 C . E . )
J a l a l u d d i n R u m i w a s b o r n i n 1 2 0 7 C . E . ( i . e . C o m m o n E r a
a l i g n e d w i t h A . D . ) i n B a l k h .
H i s b i r t h n a m e w a s t h e s a m e a s h i s f a t h e r ’ s : M u h a m m a d .
F r o m a n e a r l y a g e , h i s f a t h e r c a l l e d h i m J a l a l a l - D i n
( “ T h e g l o r y o f t h e R e l i g i o n ” ) . H e w a s a l s o c a l l e d b y t h e
A r a b i c t i t l e , M a w l ā n ā ( “ o u r M a s t e r ” ) , a s w a s h i s f a t h e r .
I n a d d i t i o n , h i s d i s c i p l e s c a l l e d h i m b y t h e P e r s i a n t i t l e ,
K h u d a w a n d g a r ( “ g r e a t M a s t e r ” ) . H e w a s k n o w n a s R u m i
( “ R o m a n ” ) b e c a u s e h e s p e n t m o s t o f h i s l i f e i n t h e r e g i o n
k n o w n b y M u s l i m s a s “ R u m , ” a n a m e d e r i v e d f r o m t h e
B y z a n t i n e R o m a n E m p i r e

5. Childhood
B a l k h a c i t y i n t h e P e r s i a n
p r o v i n c e o f K h o r a s a n b u t i s n o w
i n A f g h a n i s t a n w a s t h e i r
p r o m i n e n t c i t y a n d h i s f a m i l y h a d
a t r a d i t i o n o f s e r v i c e t h e r e i n
l e g a l a n d r e l i g i o u s o f f i c e s .
D e s p i t e t h i s b a c k g r o u n d h e
m o v e d , i n h i s y o u t h a n d w i t h h i s
f a m i l y a b o u t 1 2 1 8 C . E . , a w a y
f r o m B a l k h i n o r d e r t o a v o i d t h e
w a r l i k e M o n g o l s w h o w e r e t h e n
c o n q u e r i n g e x t e n s i v e l y u n d e r t h e
l e a d e r s h i p o f t h e i r k h a n s .
T h e f a m i l y t r a v e l l e d t o B a g h d a d ,
t o M e c c a o n p i l g r i m a g e , a n d t o
D a m a s c u s a n d e v e n t u a l l y s e t t l e d
a t K a r a m a n n e a r K o n y a i n w h a t i s
n o w w e s t e r n Tu r k e y.

6. Career
• Jalaluddin’s father
was an Islamic
theologian, teacher and
preacher. Jalaluddin
followed in this
tradition and, upon his
father ’s demise in 1231
C.E. succeeded to his
post as a prominent
religious teacher.

7. Rumi befriended Shams ad-Din known as the (“Knower of Secrets), a
wandering dervish or Sufi devotee who was formerly from Tabriz,
who became his mentor.
Maulana had undergone nine years of Sufi training under his
supervision. Maulana’s second Sufi master, Shams-ul-Tabrizi, arrived
in Konya on November 29, 1244.
Maulana had been a mere Muslim scholar and theologian until he met
Shams, who introduced him to radical mystical teachings Maulana
wanted to spend most of his time with his newly found spiritual
master. During the initial period of Shams’ stay in Konya (of about
16 months), Maulana’s disciples had felt neglected and when their
jealousy steadily increased, Shams-ul-Tabrizi left Konya and went to
Syria.
It appears that he returned and left again for Syria a second time,
seven days after his wife Kimiya died, about December 1246. He
returned only after Maulana sent his son, Sulṭan Walad, with a
group to invite him back. According to Aflaki, Shams was murdered
by some of Maulana’s jealous disciples during the Islamic lunar year
that occurred between May 1247 and April 1248.
The total time that Maulana spent with his greatest spiritual master
appears to have been less than three years from the end of
November 1244 to April 1248, minus a seven month stay in Aleppo,
a stay that apparently preceded going to Damascus) and minus his
time in Damascus and the travel time between Damascus and Konya
for two or three journeys.

8. His teachers
Rumi was a disciple of Sayyad Burhan ud-Din
Muhaqqiq Termazi, one of his father’s
students.
Under the guidance of Sayyed Termazi, he
practiced Sufism and acquired a lot of
knowledge about spiritual matters and secrets
of the spirit world.
After the demise of Bahaduddin, in 1231 AD,
Rumi inherited his father’s position and
became a prominent religious teacher. He
preached in the mosques of Konya. By the time
Rumi reached the age of 24, he had proven
himself as a well-informed scholar in the field
of religious science In about 1244 C.E.

9. Called as “surely the greatest mystical poet in
the history of mankind”
Rumi work was mostly written in Persian,
but occasionally he also use Turkish, Arabic,
and Greek in his verse.
Stories, parables, Quranic verses, and
Hadiths are often included in his expression.

10. Compilation of 7
volume of poetr y
Didactic style
consisting of
24,660 couplets in
seven books.
It contains over
25,000 authentic
ver ses.
Rumi describe it
as “the r oots of
the r oots of the
r oots of ‘the
Religion’
Mat hnav i Manaw i
Main theme
Tawheed, union with beloved; God,
love of God and His messenger

11. one of the masterpieces of wisdom and eloquence of
Rumi.
It contains, in the earliest manuscripts, more than
3,000 ghazaliyāt, 40 stanzaic poems, and over
1800 rubaiyat.
Divan-e-shams-e-Tabrizi
named in honor of Rumi's master Shams
use and mastery of musical rhythm and rhyme

12. • Fihi-Ma-Fihi
outcome are inspiration, motivation, and
determination.
a record of seventy-one talks and lectures given by
Rumi on various occasions to his disciples.The style of the Fihi ma Fihi is colloquial
“night and day you are at war, attempting to
reform the character of the people, to cleanse
their impurity and correct their fault. It is better
to cleanse yourself through them than cleaning
them through yourself.”
a record of seventy-one talks and lectures given by Rumi on
various occasions to his disciples.

13. Majales-e Sab'a
contains seven Persian
sermons
commentar y on the deeper
meaning of Qur'an and Hadith
Makatib
in Persian to his disciples, family
members, and men of state and of
influence.
consciously sophisticated and
epistolar y in style
This is a collection of one
hundred and fif ty of Rumi's
letters

14. EDUCATION
According to Rumi aim of education is spiritual awakening.
Rumi taught by relating wisdom from everyday life
spiritual discipline one can get through education.
Rumi taught that the hope, desire, and passion that people
experience for their families, friends, the sky, the things in
the earth, gardens, palaces, knowledge, businesses, and
things like food and beverages are in fact longing for God; all
these things are “curtains,” and when they pass from the world,
they will realize and directly experience this fact.

15. Existence and Humanity According to Rumi:
 According to Rumi, manifestations of
God (reflections of being) are
constantly renewed.
 In the words of the Qur’an (2:30),
humanity is God’s “successive
authority on Earth.”
 Rumi emphasized the distinguished
role of humanity in the universe.
 He addressed humanity as “God’s
Book,” “a mirror to the beauty of the
Lord” with a comprehensive nature.

16. Existence and Humanity
According to Rumi
the burning problem of humanity is separation from the
source of our existence and true potential
for reunification with its origin, the human soul needs to
develop a strong relationship with God and human beings
human beings need to delve deeper into the soul to find
the commonality of humanity in order to create harmony in
the society.

17. The Red Flute
• The reed flute metaphor reflects the story of
humanity in a surprising way.
• humans are in pain as a result of separation from
heaven and the realm of spirits, just as the reed
flute is taken from the field
• Being hollowed is important for providing the
sound of the Owner untouched

18. Existence and Humanity
According to Rumi
• According to Rumi, negative thoughts
hinder the human potential to actualize.
Therefore, they need to be removed in order
to understand the inner meaning of human
life.
• In today’s world Rumi’s powerful poetry can
be relevant to respond to the challenges of
violence and polarization

19. Nothingness in Unity
• Rumi insistently advised readers to pursue
suffering and to understand one’s
imperfections and distance from desired
qualities to understand the existential poverty
of the human being.
‘In things spiritual, there is no partition, no
number, and no individuals. How sweet is the
oneness-unearth the treasure of Unity’

20. Zuhd
Zuhd is the term for Sufi asceticism in the
sense that a human as God’s “servant”
abandons everything other than God
Rumi insistently advised readers to pursue
suffering and to understand one’s
imperfections and distance from desired
qualities such as wholeness, balance,
moderation, wisdom, and compassion, to
understand the existential poverty of the
human being.

21. Zuhd
 zuhd is a difficult phase of
spiritual development characterized
with riyaz (abstinence) and struggle
with the nafs.
 According to Rumi, in order to
proceed healthily in spiritual
development, it is necessary to
follow a pir (spiritual master) who
has transcended himself.

22. Reality of death
death is seen as a reality that at the very least must be
accepted
uniting the idea of joy and happiness with death may
be unique to Rumi.
‘Goodbyes are only for those who love with their eyes.
Because for those who love with heart and soul there is
no such thing as separation’.

23. Love is the ailment
•t h e r e i s a n i n h e r e n t u n i t y
i n o u r u n i ve r s e , a n d l ove i s
t h e ke y t o r e a l i z i n g i t .
•I t i s f o r t h i s r e a s o n t h a t
w e h a ve t h e c a p a c i t y t o
l ove a n d m o r e ove r t h e n e e d
t o b e l ove d .
•I t i s t h i s p r i m o r d i a l c r y,
i n h e r e n t i n e a c h o f u s a n d
a c u t e l y p e r c e i ve d b y R u m i
t h a t f o r m s t h e s u b j e c t
m a t t e r o f t h e M a t h n a w i .

24. W h a t e v e r d e s c r i p t i o n o r
e x p l a n a t i o n I g i v e o f
L o v e
W h e n I r e a c h l o v e I a m
a s h a m e d o f m y
e x p o s i t i o n .
A l t h o u g h c o m m e n t a r y b y t h e
t o n g u e c l a r i f i e s ,
L o v e t h a t i s t o n g u e l e s s i s o f
g r e a t e r c l a r i t y .
A s t h e p e n w a s h a s t e n i n g t o
w r i t e
W h e n i t c a m e t o l o v e i t s p l i t
a s u n d e r

25. A religion of love
Rumi’s poignant themes is that of the loss of the beloved,
with its attendant heartache, and the joy that accompanies
reunion.
“He that is without pain is a brigand, for to be without pain
is to say, ‘I am God.’” And again: “Where there is pain,
cures will come. Where there is poverty, wealth will
follow.”
Rumi uses wonderful language to provide insight into the
beauty of Allah that transcends every metaphor that can be
found to try to express that beauty.

26. LOVES DEEPEST FORM
T h e d e e p e s t f o r m o f l o v e f o r R u m i , a s a S u f i , i n v o l v e s
e s c a p e f r o m t h e s e l f i s h i m p u l s e s o f t h e e g o , t h e p a s s i n g
a w a y a n d t h e p a s s i n g a w a y o f p a s s i n g a w a y :
T h i s h i g h e s t s t a t e o f u n i o n i s o n e i n w h i c h t h e r e i s
c o m p l e t e i d e n t i t y. A n d , f i n a l l y, w e f i n d t h i s v e r s i o n o f
s e l f - a n n i h i l a t i o n a n d f i n d i n g o n e s e l f i n t h e G o d h e a d :
I d i e d a s m i n e r a l a n d b e c a m e a p l a n t ,
I d i e d a s p l a n t a n d r o s e t o a n i m a l ,
I d i e d a s a n i m a l , a n d I w a s m a n .
W h y s h o u l d I f e a r ? W h e n w a s I l e s s b y d y i n g ?
Ye t o n c e m o r e I s h a l l d i e a s m a n , t o s o a r
w i t h a n g e l s b l e s t ; b u t e v e n f r o m a n g e l h o o d
I m u s t p a s s o n : a l l e x c e p t G o d d o t h p e r i s h .
W h e n I h a v e s a c r i f i c e d m y a n g e l s o u l ,
I s h a l l b e c o m e w h a t n o m i n d w e ’ r e c o n c e i v e d .
O h , l e t m e n o t e x i s t ! F o r N o n - e x i s t e n c e
P r o c l a i m s i n o r g a n t o n e s , “ To h i m w e s h a l l r e t u r n . ”

27. WHIRLING DERVEISH
T he M aw l aw i , popul ar l y know n as
“ W hi r l ing Der vi shes ” ar e a S ufi
r el i gi ous or der founded by Rumi .
Rumi hi msel f i s the founder of the
M aw l aw i S ufi or der, w hi ch sti l l exi sts,
that spr ead thr oughout Tur key and
pl ayed a ver y l ar ge r ol e i n Tur key ’s
cul tur e and hi stor y.
T his or der of Sufis was especiall y
associ ated, as was i ts founder, w i th
dance and song.

28. Quotes about love
• T h e r e a r e s o m a n y w o n d e r f u l t h i n g s t h e
g r e a t S u f i
• p o e t , J a l a l u d d i n R u m i c a n t e a c h y o u a b o u t
L o v e .
• w h e n h e s a y L o v e , h e i s r e f e r r i n g t o t h a t
p u r e ,
• t r u t h f u l a n d p r e c i o u s l o v e w e a l l s e e k f o r
l o v e t h a t
• c a n b e f o u n d a t t h e c o r e o f e a c h o f e v e r y
o n e o f
• u s .
• 1 . L O V E I S T H E C U R E .
• “ L o v e i s t h e c u r e , f o r y o u r p a i n w i l l k e e p
g i v i n g b i r t h
• t o m o r e p a i n u n t i l y o u r e y e s c o n s t a n t l y
e x h a l e
• l o v e a s e f f o r t l e s s l y a s y o u r b o d y y i e l d s i t s
s c e n t . ”

29. 2.Goodbye s are on ly for those who
love wit h t he ir e ye s .
“ Goodbye s a re on ly for t hos e who
love wit h t he ir e ye s . Be c a u s e for
those who love with he art an d sou l
t he re is n o s u c h t hin g a s
s e pa ra t ion . ”
3.All fe a r be c om e in s ign ific a nt on c e
t he in t e n t ion of life be c om e s love .
“ All dou bt , de s pa ir a n d fe a r be c om e
in s ign ific a nt on c e t he in t e n t ion of
life be c om e s love . ”

30. IMPACT OF RUMI
From when he was born in Balk (Afghanistan) in 1207 CE to when he died in Konya (Turkey) in 1273 CE, Rumi’s
influence over cultures spanned from the Middle East to South Asia.
Rumi had such an enduring impact on the religion and culture of the Indian subcontinent because “Persian
was the language of literature and learning of the Muslims of South Asia.”
His philosophy being influential in the works of important poets, such as Muhammad Iqbal, who views
Rumi as his ultimate teacher.
Khawaja Ghulam Farid, of the Chisti-Nazami Sufi order in Pakistan, even mentioned Rumi by name in his
writings and poems.

31. A number of songs produced by Coke Studio
in Pakistan and India in recent years are
steeped in the sufi tradition
Interestingly, the lyrics of Bullah Ki Jana by
the Punjabi sufi poet Bulleh Shah (1680-
1757), seem inspired by verses of Rumi in
Persian.
popular qawwali Allah hu by
Nusrat Fateh Ali Khan begins
with a reference to Shams Tabriz
The influence of Rumi runs deep
in subcontinent. Sufi tradition
and Rumi’s poetry continue to
find expression in Pakistani
music.
Rumi’s tradition is closely associated with
the whirling dervish. One explanation of
this association is that Rumi used to
move in a similar motion as he composed
and recited his verses, which were then
written down by his students. Attending
the sema (deep listening) or the
performance of the whirling dervishes at
the beautiful arena of the Mevlana
Cultural Center was another touching
experience

32. Rumi's importance is considered to transcend national and
ethnic borders. His poems have been translated into many
of the world's languages and have appeared in various
formats.
The Persian world, from Turkey to India, looks upon Rumi
as one of the greatest spiritual poets in history. He has had
a significant influence on both Persian and Turkish
literature throughout the centuries. Over the last century,
Rumi’s poetry has spread from the Islamic world and into
the Western world.
The Persian world, from Turkey to India, looks upon Rumi
as one of the greatest spiritual poets in history. He has had
a significant influence on both Persian and Turkish
literature throughout the centuries. Over the last century,
Rumi’s poetry has spread from the Islamic world and into
the Western world.

33. Rumi considers himself first and foremost to be a Muslim in search for
the divine, writing, “I am the slave of the Koran, While I still have life,”
Yet although he dedicates himself to Islam and the Sufi tradition, Rumi
integrates themes and myths from multiple religious traditions into a
universal expression of Divine Love.
Madonna, Demi Moore, and Martin Sheen read translations of his
words praising Allah over music. Recordings of Rumi poems have made
it to Billboard’s Top 20 list.
While all of Rumi’s writings drew from his deep connection with Islam,
his most popular poems (like those found in the compilations by
Coleman Barks) don’t directly refer to Islamic teachings, mainly because
translators wanted to make Rumi more accessible for Americans.

34. Some Muslims claim that the essence of Rumi is lost
when taken out of the context of Islam and turned into
some sort of New Age icon.
To many modern Westerners, his teachings are one of
the best introductions to the philosophy and practice
of Sufism.
Today Rumi's poems can be heard in churches,
synagogues, Zen monasteries, as well as in the downtown
New York art/performance/music scene.“

35. At Rumi’s grand funeral procession Jews,
Christians, Muslims, Hindus, Buddhists, and Sufis
cried and mourned in a manner that one would
have thought that Rumi belonged to each one of
them. Rumi’s visions, words, and life teach us how
to reach inner peace and happiness so we can
finally stop the continual stream of hostility and
hatred and achieve true global peace and
harmony.