This document provides a summary of the life and background of Jalal al-Din Muhammad Rumi, the famous Muslim poet and Sufi mystic. It notes that he was born in 1207 CE in either Balkh, Afghanistan or a small town now in Tajikistan. His family was part of the scholarly Muslim tradition and well-versed in Islamic sciences. Due to the Mongol invasion, his family traveled west through Baghdad and performed the Hajj pilgrimage before settling in Konya, Turkey, where Rumi spent most of his life and became a renowned scholar and spiritual leader.

1. residence. He is Jalal ai-Din Rumi.
Search for “the name “Rumi” on the
Worldwide Web and you get, as of
early 2005, 822,000 “hits”. There are
books light and heavy including
several novels, articles, websites,
calendars, paintings, exhibitions,
recordings, videos, drama and ballet
performances, fan clubs, and even
restaurants connected in some way
with him – or, at least, with his

2. • ‫منفرد‬ ‫میں‬ ‫خوبصورتی‬ ‫اور‬ ‫شکل‬ ‫کی‬ ‫اس‬ ،‫گنبد‬ ‫فیروزی‬ ‫مخروط‬ ،‫میں‬ ‫میدانوں‬ ‫کے‬ ‫ترکی‬ ‫مرکزی‬ ،‫دور‬
‫ہے‬ ‫نہیں‬.‫جھوٹ‬ ‫گزین‬ ‫پناہ‬ ‫کے‬ ‫وسطی‬ ‫قرون‬ ‫ایک‬ ‫سے‬ ‫ایشیا‬ ‫وسطی‬ ‫نیچے‬.‫شمالی‬ ‫کہ‬ ‫کہا‬ ‫نے‬ ‫انہوں‬
‫ہے‬ ‫دی‬ ‫اطالع‬ ‫کی‬ ‫شاعر‬ ‫فروخت‬ ‫زیادہ‬ ‫سے‬ ‫سب‬ ‫میں‬ ‫امریکہ‬.‫قابل‬ ‫کے‬ ‫اسالم‬ ‫پر‬ ‫پیمانے‬ ‫وسیع‬ ‫نے‬ ‫انہوں‬
‫ہے‬ ‫جاتا‬ ‫مانا‬ ‫پر‬ ‫طور‬ ‫کے‬ ‫نمائندے‬ ‫معروف‬ ‫واال‬ ‫کرنے‬ ‫پیش‬ ‫چہرہ‬ ‫قبول‬.‫ان‬ ‫سے‬ ‫طرف‬ ‫کی‬ ‫پرستار‬ ‫وہ‬
‫ہے‬ ‫جاتا‬ ‫کیا‬ ‫دعوی‬ ‫کے‬ ‫ترکی‬ ‫پر‬ ‫طور‬ ‫خاص‬ ‫اور‬ ،‫میں‬ ‫تاجکستان‬ ،‫افغانستان‬ ،‫ایران‬ ‫وطن‬ ‫ساتھی‬ ‫کے‬.
‫شمار‬ ‫سے‬ ‫طرف‬ ‫کی‬ ‫پر‬ ‫طور‬ ‫کے‬ ‫دور‬ ‫نئے‬ ‫ایک‬ ،‫صدیوں‬ ‫میں‬ ‫ایڈوانس‬ ،‫اگردوت‬ ‫سے‬ ‫بہت‬ ‫بھی‬ ‫وہ‬ ‫اور‬
‫ہے‬ ‫جاتا‬ ‫کیا‬.‫ایشیائے‬ ،‫محمد‬ ‫بیٹے‬ ‫کے‬ ‫محمد‬ ،‫شان‬ ‫کی‬ ‫ایمان‬ ‫طرف‬ ‫کی‬ ‫گاہ‬ ‫رہائش‬ ‫کہ‬ ‫کہا‬ ‫نے‬ ‫انہوں‬
‫ہے‬ ‫حامل‬ ‫کا‬ ‫کوچک‬.‫ہے‬ ‫عی‬ ‫رومی‬ ‫الدین‬ ‫جالل‬ ‫کہ‬ ‫کہا‬ ‫نے‬ ‫انہوں‬.
• ‫لئے‬ ‫کے‬"‫نام‬ ‫کا‬"‫تالش‬ ‫رومی‬"‫ابتدائی‬ ‫اپنی‬ ‫اور‬ ‫پر‬ ‫ویب‬ ‫میں‬ ‫بھر‬ ‫دنیا‬2005،822.000،‫پر‬ ‫طور‬ ‫کے‬
‫حاصل‬"‫ہٹ‬."‫نمائشوں‬ ،‫پینٹنگز‬ ،‫کیلنڈرز‬ ،‫سائٹس‬ ‫ویب‬ ،‫مضامین‬ ،‫ناولوں‬ ‫کئی‬ ‫اور‬ ‫روشنی‬ ‫کی‬ ‫کتابوں‬،
‫ہوئے‬ ‫جڑے‬ ‫سے‬ ‫طرح‬ ‫کسی‬ ‫ساتھ‬ ‫کے‬ ‫اس‬ ‫اور‬ ،‫کلب‬ ‫فین‬ ،‫پرفارمنس‬ ‫بیلے‬ ‫اور‬ ‫ڈرامہ‬ ،‫ویڈیو‬ ،‫ریکارڈنگ‬
‫ہیں‬ ‫بھاری‬ ‫سمیت‬ ‫ریستوران‬ ‫بھی‬-‫ساتھ‬ ‫کے‬ ‫نام‬ ‫کے‬ ‫اس‬ ،‫کم‬ ‫از‬ ‫کم‬ ،‫یا‬.‫ارد‬ ‫ایک‬ ‫کہ‬ ‫کہا‬ ‫نے‬ ‫انہوں‬
‫پیغامات‬ ‫آفاقی‬ ‫کے‬ ‫رواداری‬ ‫اور‬ ‫محبت‬ ‫ہے؛‬ ‫گئی‬ ‫کی‬ ‫نمائندگی‬ ‫کی‬ ‫پر‬ ‫طور‬ ‫کے‬ ‫آواز‬ ‫شاعرانہ‬ ‫معاصر‬
‫پر؛‬ ‫طور‬ ‫کے‬ ‫شاعر‬ ‫محبت‬ ‫ایک‬ ‫باہر‬ ‫سے‬ ‫قابو‬ ‫پر‬ ‫طور‬ ‫مکمل‬ ‫پر؛‬ ‫طور‬ ‫کے‬ ‫سکون‬ ‫پنڈت‬ ‫ایک‬ ‫ڈسپینسگ‬
‫طرح‬ ‫اسی‬ ‫اور‬.
• ‫کی‬ ‫ہیں؟‬ ‫کرتے‬ ‫اختالف‬ ‫دور‬ ‫کتنی‬ ‫سے‬ ‫بیانی‬ ‫غلط‬ ‫تعلیمات‬ ‫کی‬ ‫انسان‬ ‫ذکر‬ ‫اس‬ ‫اور‬ ،‫شخصیت‬ ،‫آواز‬ ‫مستند‬‫ا‬
‫منسوب‬ ‫سے‬ ‫اس‬ ‫نظر‬ ‫نقطہ‬ ‫اور‬ ‫خیاالت‬ ‫مختلف‬ ‫سے‬ ‫بہت‬ ‫کہ‬ ‫لئے‬ ‫کے‬ ‫بتانے‬ ‫ہمیں‬ ‫آج‬ ،‫دی‬ ‫رومی‬ ‫اصلی‬
‫ہے؟‬ ‫ہے‬ ‫گیا‬ ‫کیا‬

3. RUMI THE MUSLIM SCHOUR
Jalal al-Din Muhammad ibn Muhammad was born in 604/1207, either in the city of Balkh
(now in Afghanistan) or perhaps in a small town called Vakhsh (now in Tajikistan). His
background was a scholarly, Persian-speaking, Sunni Islam. His father Baha’ al-Din Valad
was a religious scholar and a mystic whose written Meditations (Ma’arif) clearly
influenced his son. In about 1219, probably because of the threat of invasion by the
Mongols, the family travelled west to Baghdad, then performed Hajj. Like many of those
who had emigrated from the East they then proceeded to Asia Minor, where they lived
for some years in various towns before finally settling in Konya. By this time Jalal al-Din
and his wife Gawhar Khatun had two sons. In 1231, Baha’ al-Din Valad died and was
succeeded in his teaching post by Jalal al-Din, who had received a traditional training in
the Islamic sciences. He was recognized as a scholar of WanaW fiqh: and his answer to a
legal question can be found in the Discourses (tr. Arberry, p.79). The next year, Burhan al-
Din Muhaqqiq Tirmizi, a former disciple of Baha’ al-Din Valad, arrived in Konya to
supervise Jalal’s further training. Under the guidance of Burhan, whose Persian Ma ‘arif
awaits serious study, the young scholar travelled the spiritual path of Sufism, learned to
flourish in the hardship of asceticism (zuhd) and spiritual retreat (khalwa), and enhanced
his learning and experience through two periods of study in Syria. While there he may
have encountered some of the leading Sufis of the day. This period ended with
Muhaqqiq’s death in 1240. Jalal al-Din was by now a respected scholar and preacher in
Konya, in Sufism as well as in Hanafi jurisprudence and other religious sciences. In time he
gained influence with the most important political figures of the day. Some he
corresponded with, and some came to visit and learn from him.

4. ‫مسلمان‬ ‫رومی‬SCHOUR
‫محمد‬ ‫بن‬ ‫محمد‬ ‫الدین‬ ‫جالل‬(‫اب‬ ‫میں‬ ‫افغانستان‬)‫وخش‬ ‫شہر‬ ‫سا‬ ‫چھوٹا‬ ‫ایک‬ ‫شاید‬ ‫یا‬ ‫تو‬ ‫یا‬ ‫میں‬ ‫شہر‬ ‫کے‬ ‫بلخ‬(‫تاجکستان‬ ‫اب‬
‫میں‬)‫میں‬ ‫کہا‬604/1207،‫تھا‬ ‫ہوا‬ ‫پیدا‬ ‫میں‬.‫تھا‬ ‫اسالم‬ ‫سنی‬ ‫والے‬ ‫بولنے‬ ‫فارسی‬ ،‫علمی‬ ‫ایک‬ ‫میں‬ ‫منظر‬ ‫پس‬ ‫کے‬ ‫اس‬.‫ان‬
‫سے‬ ‫والد‬ ‫کے‬Baha ' ‫الدین‬Valad ‫ودیان‬ ‫لکھا‬ ‫جن‬ ‫صوفی‬ ‫اور‬ ‫عالم‬ ‫مذہبی‬ ‫ایک‬(‫معارف‬)‫بیٹے‬ ‫کے‬ ‫ان‬ ‫پر‬ ‫طور‬ ‫واضح‬
‫تھا‬ ‫کیا‬ ‫متاثر‬ ‫کو‬.‫میں‬ ‫بارے‬ ‫کے‬1219‫مغربی‬ ‫خاندان‬ ،‫کے‬ ‫خطرے‬ ‫کے‬ ‫حملے‬ ‫نے‬ ‫منگولوں‬ ‫کہ‬ ‫لئے‬ ‫اس‬ ‫شاید‬ ،‫میں‬ ‫ء‬
‫کیا‬ ‫حج‬ ‫بعد‬ ‫کے‬ ‫اس‬ ،‫کیا‬ ‫سفر‬ ‫کا‬ ‫بغداد‬.‫وقت‬ ‫اس‬ ‫نے‬ ‫انہوں‬ ‫طرح‬ ‫کی‬ ‫سے‬ ‫بہت‬ ‫کے‬ ‫ان‬ ‫تھی‬ ‫لی‬ ‫کر‬ ‫ہجرت‬ ‫سے‬ ‫مشرق‬ ‫جو‬
‫لئے‬ ‫کے‬ ‫تھے‬ ‫رہتے‬ ‫لئے‬ ‫کے‬ ‫سال‬ ‫کچھ‬ ‫میں‬ ‫شہروں‬ ‫مختلف‬ ‫پہلے‬ ‫سے‬ ‫بسنے‬ ‫میں‬ ‫قونیہ‬ ‫میں‬ ‫آخر‬ ‫وہ‬ ‫جہاں‬ ،‫معمولی‬ ‫ایشیا‬
‫روانہ‬.‫اہلیہ‬ ‫کی‬ ‫ان‬ ‫اور‬ ‫الدین‬ ‫جالل‬ ‫تک‬ ‫وقت‬ ‫اس‬ Gawhar ‫تھے‬ ‫بیٹے‬ ‫دو‬ ‫کے‬ ‫خاتون‬.1231‫سے‬ ،‫میں‬ Baha ' ‫الدین‬
Valad ‫تعلیم‬ ‫کی‬ ‫اس‬ ‫سے‬ ‫طرف‬ ‫کی‬ ،‫الدین‬ ‫جالل‬ ‫تھی‬ ‫کی‬ ‫حاصل‬ ‫تربیت‬ ‫روایتی‬ ‫ایک‬ ‫میں‬ ‫علوم‬ ‫اسالمی‬ ‫جو‬ ‫اور‬ ‫گیا‬ ‫مر‬
‫تھا‬ ‫گیا‬ ‫ہو‬ ‫کامیاب‬ ‫میں‬ ‫اشاعت‬.‫انہوں‬ WanaW ‫سوال‬ ‫یہی‬ ‫قانونی‬ ‫ایک‬ ‫اور‬ ‫تھا‬ ‫گیا‬ ‫کیا‬ ‫تسلیم‬ ‫پر‬ ‫طور‬ ‫کے‬ ‫عالم‬ ‫ایک‬ ‫کا‬ ‫فقہ‬
‫خطبات‬ ‫پوچھا‬( TR ،‫آربیری‬p.79.) ‫سکتا‬ ‫جا‬ ‫پایا‬ ‫میں‬.‫سے‬ ،‫ترمذی‬ ‫محقق‬ ‫الدین‬ ‫برہان‬ ،‫سال‬ ‫اگلے‬ Baha ' ‫الدین‬Valad
‫پہنچے‬ ‫میں‬ ‫قونیہ‬ ‫لئے‬ ‫کے‬ ‫نگرانی‬ ‫کی‬ ‫تربیت‬ ‫مزید‬ ‫کی‬ ‫جالل‬ ،‫شاگرد‬ ‫سابق‬ ‫کے‬.‫ما‬ ‫فارسی‬ ‫کا‬ ‫جس‬ ،‫برہان‬'‫سنجید‬ ‫عارف‬‫ہ‬
‫کیا‬ ‫سفر‬ ‫پر‬ ‫راہ‬ ‫روحانی‬ ‫کے‬ ‫تصوف‬ ،‫سکالر‬ ‫نوجوان‬ ،‫تحت‬ ‫کے‬ ‫رہنمائی‬ ‫کی‬ ‫منتظر‬ ‫کی‬ ‫مطالعہ‬asceticism ‫کے‬( zuhd)
‫اعتکاف‬ ‫روحانی‬ ‫اور‬( khalwa) ‫اور‬ ‫سیکھنے‬ ‫کے‬ ‫ان‬ ‫ذریعے‬ ‫کے‬ ‫اس‬ ‫اور‬ ،‫سیکھا‬ ‫لئے‬ ‫کے‬ ‫پنپنے‬ ‫میں‬ ‫مشقت‬ ‫کی‬
‫ادوار‬ ‫دو‬ ‫کے‬ ‫مطالعہ‬ ‫میں‬ ‫شام‬ ‫کیا‬ ‫اضافہ‬ ‫میں‬ ‫تجربے‬.‫سے‬ ‫میں‬ ‫صوفیاء‬ ‫سرکردہ‬ ‫کے‬ ‫دن‬ ‫نے‬ ‫انہوں‬ ‫ہوئے‬ ‫کرتے‬ ‫وہاں‬
‫ہے‬ ‫سکتا‬ ‫ہو‬ ‫ہے‬ ‫پڑا‬ ‫کرنا‬ ‫سامنا‬ ‫کا‬ ‫کچھ‬.‫مدت‬ ‫اس‬1240.‫ایک‬ ‫اب‬ ،‫تھا‬ ‫گیا‬ ‫کیا‬ ‫ساتھ‬ ‫کے‬ ‫موت‬ ‫کی‬ ‫محقق‬ ‫میں‬ ‫الدین‬ ‫جالل‬
‫ختم‬ ‫میں‬ ‫علوم‬ ‫مذہبی‬ ‫دیگر‬ ‫اور‬ ‫فقہ‬ ‫حنفی‬ ‫بھی‬ ‫پر‬ ‫طور‬ ‫کے‬ ‫میں‬ ‫تصوف‬ ،‫میں‬ ‫قونیہ‬ ‫طرف‬ ‫کی‬ ‫مبلغ‬ ‫اور‬ ‫عالم‬ ‫احترام‬ ‫قابل‬
‫ہوا‬.‫حاصل‬ ‫رسوخ‬ ‫و‬ ‫اثر‬ ‫ساتھ‬ ‫کے‬ ‫شخصیات‬ ‫سیاسی‬ ‫اہم‬ ‫سے‬ ‫سب‬ ‫کا‬ ‫دن‬ ‫نے‬ ‫اس‬ ‫میں‬ ‫وقت‬.‫ساتھ‬ ‫وہ‬ ‫کچھ‬
corresponded ،‫تھے‬ ‫آئے‬ ‫لئے‬ ‫کے‬ ‫سیکھنے‬ ‫سے‬ ‫اس‬ ‫اور‬ ‫کریں‬ ‫دورہ‬ ‫کا‬ ‫کچھ‬ ‫اور‬.

5. ‫کی‬ ‫سچ‬SUN
‫جالل‬ ‫واقعہ‬ ،‫تک‬ ‫اب‬alDin ‫کی‬ ‫الکھوں‬ ‫کہ‬ ‫ہے‬ ‫انقالب‬ ‫میں‬ ‫زندگی‬ ‫کی‬ ‫رومی‬
‫ہے‬ ‫کیا‬ ‫متاثر‬ ‫کو‬ ‫زندگیوں‬.642/1244‫گھوم‬ ‫ایک‬ ‫نام‬ ‫کا‬ ‫تبریزی‬ ‫الدین‬ ‫شمس‬ ‫میں‬
‫پہنچے‬ ‫میں‬ ‫قونیہ‬ ‫درویش‬.‫شمس‬ ،‫میں‬ ‫مالقات‬ ‫پہلی‬ ‫درمیان‬ ‫کے‬ ‫آدمیوں‬ ‫دو‬(‫کا‬ ‫جس‬
‫مطلب‬ ‫کا‬ ‫نام‬"‫اتوار‬)"‫آسمان‬ ‫کے‬ ‫ہستی‬ ‫کی‬ ‫تجربہ‬ ‫اور‬ ‫علم‬ ‫کہ‬ ‫رہے‬ ‫بند‬ ‫پاس‬ ‫کے‬ ‫اس‬
‫کیا‬ ‫مظاہرہ‬ ‫کا‬ ‫الدین‬ ‫جالل‬ ‫کہ‬ ‫تھے‬.‫رہنمائی‬ ‫اور‬ ‫کمپنی‬ ‫اور‬ ‫ایک‬ ‫میں‬ ‫ایک‬ ‫پایا‬ ‫دونوں‬
‫جان‬ ‫انسان‬ ‫ایک‬ ‫شکل‬ ‫ترین‬ ‫خالص‬ ‫دروازہ‬ ‫ایک‬ ‫لئے‬ ‫کے‬ ‫کرنے‬ ‫احساس‬ ‫روحانی‬
‫کہ‬ ‫تھا‬ ‫گیا‬ ‫ہو‬ ‫کھال‬ ،‫کھولنے‬ ‫راستہ‬ ‫لئے‬ ‫کے‬ ‫کرنے‬ ‫محبت‬ ‫سے‬ ‫اس‬ ‫میں‬ ‫ہے‬ ‫سکتا‬.
‫چمک‬ ‫کی‬ ‫موجودگی‬ ‫کی‬ ‫شمس‬ ‫پرواہ‬ ‫کوئی‬ ‫اب‬ ‫الدین‬ ‫جالل‬ ،‫نشہ‬ ‫ساتھ‬ ‫کے‬ ‫محبت‬ ‫اس‬
‫دوسروں‬ ‫کیا‬ ‫سوچا‬ ‫نے‬ ‫چمک‬ ‫کی‬ ‫خدا‬ ‫خود‬.،‫یوسف‬ ‫بیٹے‬ ‫اپنے‬ ‫نے‬ ‫یعقوب‬ ‫حضرت‬
‫پڑا‬ ‫کرنا‬ ‫سامنا‬ ‫کا‬ ‫دکھ‬ ‫پر‬ ‫نقصان‬ ‫کے‬ ‫عکاسی‬ ‫اتلنیی‬ ‫ایک‬ ‫کا‬ ‫خوبصورتی‬ ‫الہی‬
inexpressible ‫شمس‬ ‫اور‬ ‫جالل‬ ،‫لئے‬ ‫کے‬ ‫سال‬ ‫زیادہ‬ ‫سے‬ ‫طرح‬ ‫اچھی‬ ‫ایک‬ ‫نا؟‬ ‫تھا‬
‫کی‬ ‫شاگردوں‬ ‫کے‬ ‫ساتھی‬ ‫کا‬ ‫اس‬ ‫اچانک‬ ‫شمس‬ ‫مل‬ ‫سے‬ ‫دوسرے‬ ‫ایک‬ ‫مسلسل‬ ‫تقریبا‬
‫تھے‬ ‫گئے‬ ‫ہو‬ ‫غائب‬ ،‫والے‬ ‫بھاگنے‬ ‫غیرت‬.‫سے‬ ‫سلطان‬ ‫بیٹے‬ ‫وفادار‬ ‫کے‬ ‫جالل‬
walad ‫سے‬ ‫دمشق‬ ‫قونیہ‬ ‫میں‬ ‫آخر‬ ‫اور‬ ،‫تھا‬ ‫گیا‬ ‫بھیجا‬ ‫لئے‬ ‫کے‬ ‫کرنے‬ ‫تالش‬ ‫کو‬ ‫اس‬
‫آیا‬ ‫لے‬ ‫واپس‬.‫لیے‬ ‫کے‬ ‫ہمیشہ‬ ‫وقت‬ ‫اس‬-‫دوبارہ‬ ‫شمس‬ ،‫تاہم‬ ،‫میں‬ ‫بعد‬ ‫وقت‬ ‫کچھ‬ ‫ابھی‬
‫گیا‬ ‫ہو‬ ‫غائب‬.

6. • ‫اس‬ ‫رقم‬ ‫مناسب‬ ‫ایک‬ ،‫برعکس‬ ‫کے‬ ‫خیال‬ ‫عام‬ ‫تھا؟‬ ‫تبریزی‬ ‫الدین‬ ‫شمس‬ ‫کون‬
‫ہے‬ ‫جاتا‬ ‫جانا‬ ‫میں‬ ‫بارے‬ ‫کے‬.‫گواہی‬ ‫کی‬ ‫نگاروں‬ ‫سوانح‬ ‫کی‬ ‫رومی‬ ‫موالنا‬
‫اقوال‬ ‫متفرق‬ ‫جمع‬ ‫کے‬ ‫ان‬ ،‫عالوہ‬ ‫کے‬ ‫اس‬( Maqalat) ‫بچ‬ ‫میں‬ ‫فارسی‬
‫ہیں‬ ‫گئے‬.‫متعدد‬ ‫پر‬ ‫فقہ‬ ‫جو‬ ‫شافعی‬ ‫ایک‬ ،‫آدمی‬ ‫یافتہ‬ ‫تعلیم‬ ‫اعلی‬ ‫ایک‬ ‫شمس‬
‫تھی‬ ‫کی‬ ‫حاصل‬ ‫تعلیم‬ ‫کی‬ ‫کام‬.‫کو‬ ‫خود‬ ‫حقیقی‬ ‫کی‬ ‫اس‬ ‫سے‬ ‫دوسروں‬ ‫یہ‬
‫صوفی‬ ‫ایک‬ ‫کرنے‬ ‫ترک‬ ‫رویے‬ ‫سفارتی‬ ‫اور‬ ‫عزت‬ ‫اور‬ ‫لئے‬ ‫کے‬ ‫چھپانے‬
‫تھا‬ ‫حصہ‬ ‫کا‬ ‫راستے‬ ‫کے‬ ‫ان‬ ‫پر‬ ‫طور‬ ‫کے‬.‫ہم‬ Maqalat ‫سیکھنے‬ ‫سے‬
‫مقصد‬ ‫اصل‬ ‫کا‬ ‫سفر‬ ‫کے‬ ‫شمس‬Maqalat (no.385) ‫ایک‬ ‫کے‬ ‫خدا‬ ‫میں‬
‫کی‬ ‫دوست‬ ‫سچے‬( Waii ‫ہللا‬ ‫میں‬)‫انہوں‬ ‫لئے‬ ‫کے‬ ‫کرنے‬ ‫تالش‬ ‫سینٹ‬ ‫یا‬ ،
‫کہ‬ ‫تھا‬ ‫کرتا‬ ‫بیان‬ ‫کو‬ ‫مالقات‬ ‫پہلی‬ ‫کی‬ ‫ان‬ ‫ساتھ‬ ‫کے‬ ‫موالنا‬ ‫نے‬.‫ورژن‬ ‫اس‬
‫بایزید‬ ‫صوفی‬ ‫ایرانی‬ ‫عظیم‬ ‫شمس‬ ،‫مطابق‬ ‫کے‬Bastami ‫اس‬ ‫میں‬ ‫بارے‬
‫لئے‬ ‫کے‬ ‫خدا‬ ،‫ضروری‬ ‫یہ‬ ‫کہ‬ ‫تھا‬ ‫پایا‬ ‫نہ‬ ‫کیوں‬ ‫وہ‬ ‫اور‬ ‫کی‬ ‫گچھ‬ ‫پوچھ‬ ‫سے‬
‫کہ‬ ‫تھا‬ ‫کہا‬ ‫نے‬ ‫نبی‬ ‫بابرکت‬ ‫پر‬ ‫طور‬ ‫کے‬ ‫لئے‬ ‫کے‬ ‫کہنے‬"‫جاتا‬ ‫جانا‬ ‫پر‬ ‫تم‬
‫جانتے‬ ‫نہیں‬ ‫کو‬ ‫آپ‬ ‫ہم‬ ‫پر‬ ‫طور‬ ‫مستحق‬ ‫کے‬ ‫ہے‬". Maqalat ‫شمس‬ ‫بھی‬
‫کہ‬ ‫کیا‬ ‫نہیں‬ ‫نے‬ ‫اس‬ ‫خصوصیات‬ ‫ہیں‬ ‫شخصیت‬ ‫روحانی‬ ‫اور‬ ‫عالم‬ ‫ایک‬
‫طور‬ ‫کے‬ ‫والے‬ ‫کرنے‬ ‫کام‬ ‫پر‬ ‫طور‬ ‫کے‬ ‫استاد‬ ‫ایک‬ ‫کی‬ ‫اسی‬ ‫اور‬ ‫ہے‬ ‫دیوانہ‬
‫آشکارا‬ ‫نہایت‬ ‫تعریف‬ ‫کی‬ ‫الدین‬ ‫جالل‬ ‫پر‬.‫اور‬ ‫ماسٹر‬ ‫رشتے‬ ‫کے‬ ‫طرح‬ ‫اس‬
‫تھا‬ ‫نہیں‬ ‫کا‬ ‫قسم‬ ‫عام‬ ‫درمیان‬ ‫کے‬ ‫شاگرد‬.

7. • Although Mawlana Rumi suffered grief at the loss of his
teacher, it must be remembered that as a spiritual
master he knew – through realization, not in theory
alone – that all that is worth loving is ultimately
attributable to the Divine Beloved and to no other. But
Shams al-Din had demanded of him everything he had,
in order that he transcend the bounds of conventional,
cautious piety in the quest for complete iUumination.
What he mourned so eloquently was the loss of that
overwhelming inner sunlight, and of the companion –
for him the Perfect Guide but a scruffy, boorish
impostor in the eyes of many – who had completed his
spiritual direction and been his continual inspiration.

8. • ‫نہیں‬ ‫میں‬ ‫اصول‬ ‫اکیلے‬ ،‫ذریعے‬ ‫کے‬ ‫احساس‬--‫رومی‬ ‫موالنا‬
‫یہ‬ ‫لیکن‬ ،‫ہے‬ ‫پڑا‬ ‫کرنا‬ ‫سامنا‬ ‫کا‬ ‫غم‬ ‫پر‬ ‫نقصان‬ ‫کے‬ ‫استاد‬ ‫اپنے‬
‫کرنا‬ ‫یاد‬ ‫تھا‬ ‫جانتا‬ ‫وہ‬ ‫پر‬ ‫طور‬ ‫کے‬ ‫استاد‬ ‫روحانی‬ ‫ایک‬ ‫کہ‬ ‫ہے‬
‫آسمانی‬ ‫تمام‬ ‫کہ‬ ‫ہے‬ ‫قابل‬ ‫کے‬ ‫کرنے‬ ‫محبت‬ ‫ہے‬ ‫ضروری‬
‫کہ‬ ‫ہے‬ ‫منسوب‬ ‫باآلخر‬ ‫دوسرے‬ ‫کوئی‬ ‫اور‬ ‫سے‬ ‫محبوب‬.‫لیکن‬
‫الیومینیشن‬ ‫مکمل‬ ‫وہ‬ ‫حکم‬ ،‫تھا‬ ‫پاس‬ ‫کے‬ ‫اس‬ ‫نے‬ ‫الدین‬ ‫شمس‬
‫باالتر‬ ‫سے‬ ‫حد‬ ‫کی‬ ‫تقوی‬ ‫محتاط‬ ،‫روایتی‬ ‫میں‬ ‫جدوجہد‬ ‫لئے‬ ‫کے‬
‫تھا‬ ‫کیا‬ ‫مطالبہ‬ ‫کا‬ ‫چیز‬ ‫ہر‬ ‫میں‬ ‫کہ‬ ‫ہے‬.‫فصاحت‬ ‫ماتم‬ ‫اتنا‬ ‫وہ‬ ‫کیا‬
‫تھا‬ ‫نقصان‬ ‫کے‬ ‫روشنی‬ ‫کی‬ ‫سورج‬ ‫اندرونی‬ ‫زیادہ‬ ‫سے‬ ‫حد‬ ‫کہ‬
‫کی‬ ‫ساتھی‬ ‫اور‬-‫کی‬ ‫کئی‬ ‫لیکن‬ ‫گائیڈ‬ ‫کامل‬ ‫لئے‬ ‫کے‬ ‫اس‬
،‫بد‬ ‫ایک‬ ‫میں‬ ‫آنکھوں‬boorish ‫پاھنڈی‬-‫روحانی‬ ‫کے‬ ‫ان‬ ‫جو‬
‫تھا‬ ‫گیا‬ ‫کیا‬ ‫اور‬ ‫کی‬ ‫مکمل‬ ‫پریرتا‬ ‫مسلسل‬ ‫ان‬ ‫سمت‬.

9. • RUMI’S LATER UFE
• With time, the impact of the trauma waned. That which
Shams had essentially represented to him Jalal al-Din now
found within himself, and in companions like Husam al-Din
Chalabi, the chief inspiration of his immense poetical
masterpiece, the Mystical MathnawL His equilibrium
regained, Rumi lived on for over twenty years, supervising
the training of his disciples (some of which was deputed to
others) and teaching through discourses, letters, and
poetry. His death in 672/1273 was mourned not only by
Muslims but also by Ronya’s large Christian population. The
future direction of the spiritual brotherhood rested in the
capable hands of Sultan Valad. Founder of what became
known as the Mevlevi Sufi Order (Tariqa), Valad was also an
able administrator, diplomat and writer whose works
include die collected Discourses, a Diwan, and a tiiree long
didactic poems that together form an inside account (with
some poetic exaggerations) of his father’s life.

10. • MYSTICAL POETRY
• Rumi’s lyric poetry has the intensity of a man who has given everything,
lost everything, and once again in found everything. At times, praise of
Shams reaches near-blasphemous heights. It is as though the light of his
spiritual being was nothing other than the Divine Light itself. The poems
are collected in the Diwan, originally known as Diwan-i Shams al-Haqa’iq
or Diwan-i Kabir (the Great Diwan), which comprises about 40,000 verses,
composed over more than thirty years. Resides ghazals, there are also
qua- trains and longer stanzaic poems. Most are in praise of love of the
Divine and the ecstasy of the lover “crazy” enough to give everything in his
quest for the Beloved. Seyyed Hossein Nasr has aptly described them as
“crystalliza- tions” of spiritual states; closeness to God, lon- ging,
separation, hope, fear, self-reproach, exul- tation. They also contain
narratives with morals, generally in briefer form than in the MathnawL
These poems were chanted at the assemblies of Mevlevi dervishes. Later
manuscripts and editions include many inauthentic poems. Several found
their way into Selected poems from the Diwan-i Shams-i Tabriz, an early
work of the same R. A. Nicholson whose excellent edition and painstaking
translation and commentary of the Mathnawi have earned him the
epithet Niku-lisan (“of goodly tongue”) from Husayn Ilahi Qumsha’i, a
leading scholar of Persian thought and literature.

11. • ‫شاعری‬ ‫صوفیانہ‬
• ‫دیا‬ ‫کچھ‬ ‫سب‬ ،‫پھر‬ ‫بار‬ ‫ایک‬ ‫میں‬ ‫چیز‬ ‫ہر‬ ‫گیا‬ ‫مل‬ ‫آدمی‬ ‫ایک‬ ‫جو‬ ‫گیت‬ ‫شاعری‬ ‫کی‬ ‫رومی‬
‫ہے‬ ‫شدت‬ ‫کی‬ ‫اور‬ ،‫دیا‬ ‫کھو‬ ‫کچھ‬ ‫سب‬ ‫ہے‬.‫قریب‬ ‫تعریف‬ ‫کی‬ ‫شمس‬ ،‫میں‬ ‫اوقات‬
‫ہے‬ ‫جاتا‬ ‫پہنچ‬ ‫تک‬ ‫بلندیوں‬ ‫گستاخانہ‬.‫کے‬ ‫خود‬ ‫الہی‬ ‫نور‬ ‫نور‬ ‫کا‬ ‫وجود‬ ‫روحانی‬ ‫کے‬ ‫ان‬
‫ہے‬ ‫یہ‬ ‫اگرچہ‬ ‫پر‬ ‫طور‬ ‫کے‬ ‫تھا‬ ‫نہیں‬ ‫کچھ‬ ‫سوا‬.،‫ہے‬ ‫جاتا‬ ‫کیا‬ ‫جمع‬ ‫میں‬ ‫دیوان‬ ‫نظمیں‬
‫تقریبا‬ ‫میں‬ ‫شمس‬ ‫دیوان‬ ‫اصل‬40،000‫پر‬ ‫زیادہ‬ ‫سے‬ ‫زیادہ‬ ‫سے‬ ‫سال‬ ‫تیس‬ ،‫آیات‬
‫رحمہ‬ ‫جس‬ ‫ہے‬ ‫مشتمل‬ ‫پر‬ ‫مشتمل‬Haqa'iq ‫میں‬ ‫کبیر‬ ‫دیوان‬ ‫یا‬(‫دیوان‬ ‫عظیم‬)‫کے‬ ،
‫جانا‬ ‫پر‬ ‫طور‬.،‫رہتا‬ ‫گجل‬ qua- ‫اب‬ ‫اور‬ ‫ٹرینوں‬stanzaic ‫ہیں‬ ‫بھی‬ ‫نظمیں‬.‫سے‬ ‫سب‬
‫اور‬ ‫محبت‬ ‫کی‬ ‫الہی‬ ‫لئے‬ ‫کے‬ ‫دینے‬ ‫کچھ‬ ‫سب‬ ‫میں‬ ‫جدوجہد‬ ‫کی‬ ‫ان‬ ‫لئے‬ ‫محبوب‬ ‫زیادہ‬
‫کے‬ ‫پریمی‬"‫پاگل‬"‫ہیں‬ ‫میں‬ ‫تعریف‬ ‫کی‬ ‫ایکسٹیسی‬ ‫کے‬ ‫کافی‬.‫ر‬ ‫نصر‬ ‫حسین‬ ‫سید‬‫وحانی‬
‫کے‬ ‫ریاستوں‬" crystallizations" ،‫خدا‬ ‫ہے؛‬ ‫بجا‬ ‫کیا‬ ‫بیان‬ ‫سے‬ ‫حیثیت‬ ‫کی‬lon- ‫سے‬
Ging ،،‫مالمت‬ ‫خود‬ ،‫خوف‬ ،‫امید‬ ،‫علیحدگی‬ exul- tation ‫قربت‬.‫بھی‬ ‫یہ‬ ‫نے‬ ‫انہوں‬
‫طور‬ ‫عام‬ ،‫ساتھ‬ ‫کے‬ ‫اخالق‬ ‫روایات‬briefer ‫نظموں‬ ‫ان‬ ‫متھنوی‬ ‫میں‬ ‫شکل‬Mevlevi
‫ہے‬ ‫مشتمل‬ ‫پر‬ ‫زیادہ‬ ‫سے‬ ‫میں‬ ‫تھے‬ ‫گئے‬ ‫لگائے‬ ‫میں‬ ‫اسمبلیوں‬ ‫کی‬ ‫درویشوں‬.‫ازاں‬ ‫بعد‬
‫بہت‬ ‫ایڈیشنوں‬ ‫اور‬ ‫مسودات‬inauthentic ‫ہیں‬ ‫شامل‬ ‫نظمیں‬.‫سے‬ ‫میں‬ ‫دیوان‬ ‫کئی‬
‫ہی‬ ‫ایک‬ ،‫میں‬ ‫تبریز‬ ‫شمس‬ ‫گیا‬ ‫مل‬ ‫راستہ‬ ‫کا‬ ‫ان‬ ‫میں‬ ‫ترانے‬ ‫منتخب‬RA ‫جن‬ ‫نکلسن‬
‫کے‬ ‫اس‬ ‫تفسیر‬ ‫کی‬ ‫متھنوی‬ ‫اور‬ ‫ترجمہ‬ ‫میہنتی‬ ‫اور‬ ‫ایڈیشن‬ ‫عمدہ‬"‫کی‬ ‫زبان‬ ‫عمدہ‬"
‫وشیشن‬Niku- ‫لسان‬(‫کام‬ ‫ابتدائی‬ ‫کا‬ ‫ہے‬ ‫کمایا‬)‫الہی‬ ‫حسین‬ Qumsha'i ،‫سوچ‬ ‫فارسی‬
‫سے‬ ‫دین‬ ‫عالم‬ ‫معروف‬ ‫ایک‬ ‫کا‬ ‫ادب‬ ‫اور‬.

12. • Rumi claimed not to care for poetry, alleging that
he only composed it to please his authence, who
had not the same appetite for sermons as people
in Central Asia. Arberry and others, following
Sultan Valad’s imagery, assert that Jalal al-Din was
“wholly incapable of controlling the torrent of
poetry that poured forth from him.” But the
quality of the poetry shows technical mastery as
well as eloquence and ingenuity. One of the
Tarji’at comprises seven stanzas of twelve
couplets, and their coherence is exemplary. Rumi
also uses a wider variety of metres than any
other Persian poet. The range of imagery and
symbolism employed testifies to an extraordinary
power of unitive vision.

13. • ‫کے‬ ‫عوام‬ ‫کے‬ ‫ایشیا‬ ‫وسطی‬ ‫صرف‬ ‫وہ‬ ‫کہ‬ ‫ہے‬ ‫لگایا‬ ‫الزام‬ ‫رومی‬
،‫سامعین‬ ‫کے‬ ‫ان‬ ‫جو‬ ‫تھی‬ ‫نہیں‬ ‫بھوک‬ ‫ہی‬ ‫ایک‬ ‫لئے‬ ‫کے‬ ‫خطبات‬
‫لئے‬ ‫کے‬ ‫شاعری‬ ،‫کہ‬ ‫ہے‬ ‫مشتمل‬ ‫پر‬ ‫اس‬ ‫لئے‬ ‫کے‬ ‫کرنے‬ ‫خوش‬
‫ہے‬ ‫کیا‬ ‫دعوی‬ ‫نہیں‬ ‫لئے‬ ‫کے‬ ‫بھال‬ ‫دیکھ‬.،‫دوسروں‬ ‫اور‬ ‫آربیری‬
‫زور‬ ‫کہ‬ ‫تھا‬ ‫الدین‬ ‫جالل‬ ،‫بعد‬ ‫کے‬ ‫کشی‬ ‫منظر‬ ‫کی‬ ‫والڈ‬ ‫سلطان‬
"‫کرنے‬ ‫کنٹرول‬ ‫کو‬ ‫سیالب‬ ‫کے‬ ‫شاعری‬ ‫کہ‬ ‫ڈاال‬ ‫آگے‬ ‫سے‬ ‫اس‬
‫عاجز‬ ‫پر‬ ‫طور‬ ‫مکمل‬ ‫کا‬".‫تکنیکی‬ ‫معیار‬ ‫کے‬ ‫شاعری‬ ‫لیکن‬
‫ہے‬ ‫کرتا‬ ‫ظاہر‬ ‫کو‬ ‫آسانی‬ ‫اور‬ ‫بالغت‬ ‫ساتھ‬ ‫ساتھ‬ ‫کے‬ ‫مہارت‬.
Tarji'at ‫سات‬ ‫کی‬ ‫شعر‬ ‫بارہ‬ ‫ایک‬ ‫سے‬ ‫میں‬stanzas ،‫مشتمل‬
‫ہے‬ ‫مثالی‬ ‫ربط‬ ‫کے‬ ‫ان‬ ‫اور‬.‫فارسی‬ ‫دوسرے‬ ‫کسی‬ ‫بھی‬ ‫رومی‬
‫کر‬ ‫استعمال‬ ‫کا‬ ‫قسم‬ ‫مختلف‬ ‫تر‬ ‫وسیع‬ ‫ایک‬ ‫کی‬ ‫میٹر‬ ‫زائد‬ ‫شاعر‬‫تا‬
‫ہے‬.‫رینج‬ ‫کی‬ ‫پرتیکواد‬ ‫اور‬ ‫کشی‬ ‫منظر‬ unitive ‫کی‬ ‫وژن‬
‫ایمپالئڈ‬ ‫دیتا‬ ‫گواہی‬ ‫کی‬ ‫طاقت‬ ‫معمولی‬ ‫غیر‬ ‫ایک‬.

14. • Here are two examples of the way the poet
sets the stage, evoking the quality of the
moment, at the beginning of a stanzaic poem.
• THE MYSTICAL MATHNAWI
• SHAMS AND AUTHENTICS OF THE NEW-
WHIRLED

15. • http://theislamicmonthly.com/mawlana-jalal-
al-din-rumi-and-islamic-spirituality/