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1207: September 30th, born in Balkh, cultural and religious hub of Khorasan, now Afghanistan.

His full name: Jalāl al-Dīn Muḥammad Rūmī.

Born into an illustriously respected family of scholars. His father, Baha al-Din Walad, was himself a renowned preacher and theologian.

Early Childhood:

Raised in a climate of fervent Islamic scholarship and mysticism.

Exposed to scholars, poets, and Sufi philosophers from early childhood.

Circa 1218: Fleeing Balkh due to Mongol invasions, Rumi's family makes a long westward trek.

This exile strongly affected Rumi's outlook — loss of home, exposure to different cultures, and religious experience would find expression in his later poetry.

Nishapur:

Important highway rest stop along the route.

Rumi meets the great Sufi poet Farid al-Din Attar when he is a child.

Attar recognizes Rumi's talent and offers him a manuscript of Asrar Nama (The Book of Mysteries).

Mecca:

The family goes on Hajj pilgrimage.

Pan-Islamic exposure to diversity strengthens Rumi's spiritual heritage.

Baghdad, Damascus, and Malatya:

These were such learning centers in those times.

Rumi gets exposed to Islamic jurisprudence, theology, and Sufism even as a child.

Leans from different schools of thought and witnesses different practices.

-Aysha Albedwawi g00102346

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1224: Rumi married Gowhar Khātun in Karaman, an setteled into the family life

1225: Birth of his first son, ‘Alā al-Dīn Chalabi

1226: Birth of his second son, Sultan Walad, who would later become an important transmitter of Rumi’s teachings.

1228: Moved to Konya (then part of the Seljuk Sultanate of Rum) after being invited by Sultan ʿAlāʾ al-Dīn Kayqubād I.

Bahāʾ al-Dīn Walad (Rumi's father) began teaching at a local religious school (madrasa).

Rumi began deeper formal teaching alongside his father.

1231: After Bahāʾ al-Dīn's death, Rumi continued his education under Burhān al-Dīn Muhaqqiq, a former disciple of his father.

1232-1236: Rumi studied in Aleppo and Damascus, focusing on religious law and the religious sciences.

1237: Returned to Konya.

Took over his father's position as a madrasa teacher and mufti (legal authority).

Gained recognition as a respected scholar.

1238-1242: Attracted a growing group of students while practicing rigorous Sufi exercises, gradually transforming from a legal scholar into a spiritual guide.

1242: Burhān al-Dīn passed away, leaving Rumi to mature as both a teacher and spiritual guide.

1243: Rumi entered a period of spiritual solitude and reflection while leading a growing community of students.

Jude Aljundi (91801)

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The Encounter:

On the 15th of November 1244, Rumi meets Shams of Tabriz in konya.

Shams was a wandering mystic seeking a spiritual equal.

Their conversation lasted 40 days in seclusion.

Known as the “meeting of two seas” – a spiritual turning point.

Rumi’s Transformation:

Rumi shifts from scholar to mystic under Shams’ influence.

He embraces poetry, music, and Sama (whirling).

His followers feel abandoned and grow suspicious of Shams.

First Disappearance - March 1246:

Shams suddenly disappears in March 1246.

Claims that Rumi’s followers didn’t want him around anymore.

Rumi is heartbroken and enters a period of deep mourning.

Reunion - April 1247:

Rumi sends his son Sultan Walad to Damascus to bring shams back.

Shams returns to Konya on April 1247.

Tension remains on the surface due to the circumstances.

Final Disappearnce - Late 1247:

Shams vanishes forever in 1247.

Many believe he was murdered by people close to Rumi.

Rumi channels his grief into writing poetry about Shams.

Start of Rumi’s full emergence as a poet.

- Sara Alghfeli g00095352

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Rumi's Transformation After the Disappearance of Shams (1248)

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Rumi's Transformation After the Disappearance of Shams (1248)

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🌀 The Birth of the Diwan-e Shams-e Tabrizi

Written after the disappearance of Shams in 1247

Over 40,000 verses composed in Persian

Not a formal structure --> spontaneous, emotional, ecstatic

Reflects Rumi’s personal transformation and spiritual rebirth

💔 Grief Turned into Poetry

Written during Rumi’s deep mourning after losing Shams

Shams became a symbol of the divine, not just a human figure

Rumi used poetry to turn pain into mystical insight

The Diwan became his spiritual response to loss

✨ Style and Voice

Uses the ghazal form (traditional love poetry), but spiritually transformed

Emotional, raw, and often breaks traditional meter

Filled with paradox, metaphor, and symbolism

Frequently ends poems with the name “Shams of Tabriz” as a spiritual invocation

🔥 Key Themes in the Diwan

Longing and separation (hijr): grief for the Beloved

Union and ego-annihilation (fana’): dissolving in divine love

Divine intoxication: wine/drunkenness as symbols of ecstasy

Mystical love: love that purifies and reveals deeper truth

🌿 Spiritual Impact and Legacy

The Divan is both a love letter and a spiritual manual

Does not teach logically --> teaches through emotional experience

Offers healing and awakening to readers across time and cultures

A lasting testament to the transformative power of grief and love

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Rumi's Spiritual Journey & Mature Teachings (1248-1273)

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Rumi's Spiritual Journey & Mature Teachings (1248-1273)

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Rumi’s Spiritual Companions

🟢 Salah al-Din Zarkub

A goldsmith and close follower of Rumi after Shams' disappearance

Known for his humility and deep spiritual insight

Played a key role in Rumi’s emotional recovery

🟢 Husam al-Din Chalabi

Rumi’s companion and student

Encouraged Rumi to write the Mathnawi

Acted as Rumi’s scribe and inspiration during the later years

The Mathnawi

– The Mathnawi was written in Persian over a span of about 15 years.

– It’s made up of six volumes and over 25,000 rhyming couplets.

– It blends poetry, storytelling, theology, and moral lessons.

– Major themes include the ego, divine love, unity, spiritual discipline, and inner transformation.

– It was written at the request of Husam al-Din, who served as Rumi’s scribe and inspiration.

Quote:

“You were born with wings. Why prefer to crawl through life?”

Fana’, Ishq, and Sohbet

🟣 Fana’ – The annihilation of the ego.

🟣 Ishq – Divine love.

🟣 Sohbet – Spiritual companionship.

Importance

1️⃣ It marks his shift from personal pain to spiritual leadership.

2️⃣ It’s when he creates the Mathnawi, a guide for seekers around the world.

3️⃣ And it introduces the key ideas of fana’, ishq, and sohbet, which together describe the path of divine love.

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Mevlevi Order was founded shortly after Rumi’s death in 1273 by his son, Sultan Walad.

Established in the city of Konya, where Rumi lived and taught, the order provided a structure for

disciples to live out his message of devotion, humility, and love.

The name Mevlevi comes from the honorific Mevlana, meaning “our master,

” a title of respect

given to Rumi.

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Sema ceremony — often referred to as the whirling dervish ritual. But it is far more than a dance. It is a spiritual form of

dhikr — remembrance of God — performed through motion, music, and inward reflection.

Each gesture in the ceremony has deep meaning:

●

The right hand raised to the sky represents receiving divine grace.

●

The left hand lowered symbolizes distributing that grace to the world.

●

The turning movement reflects both the cosmic rotation of the universe and the soul’s

journey toward spiritual union.

At the center of this ritual is the ney, the reed flute, which Rumi described as the cry of the soul separated from its origin — a symbol of longing and divine homesickness.

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Mevlevi Sema Ceremony (Sufi Whirling Dervishes) in Istanbul

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One of the oldest copy of Diwan-e Shams-e Tabrizi that is currently for sale for 1.25m AED.

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1. Majalis-e Sab’a (pre-1260)

"The Seven Assemblies"

Seven formal sermons delivered in mosques

Reflects Rumi’s early period as a preacher

More traditional Islamic tone

2. Divan-e Shams-e Tabrizi (c. 1246)

"The Collected Poems of Shams"

First major poetic collection after Shams' disappearance

Thousands of lyrical ghazals

Themes: Divine love, longing, spiritual awakening

Quote: “I am yours. Don’t give myself back to me.”

3. Fihi Ma Fihi (1240–1270, compiled late 1260s)

"It Is What It Is"

71 prose discourses from Rumi’s talks to students

Explains spiritual ideas in simple, relatable terms

Quote: “You were born with wings, why prefer to crawl through life?”

4. Mathnawi al-Ma’nawi (1260–1273)

"The Spiritual Couplets"

Six volumes of rhyming couplets (over 25,000 verses)

Uses stories and parables to teach spiritual truths

Considered one of the most influential works in Islamic spirituality

Quote: “Come, come, whoever you are... ours is not a caravan of despair.”

5. Makatib (Undated)

"The Letters"

Letters written by Rumi to students, rulers, and loved ones

Offers personal spiritual advice and insights

Quote: “Let yourself be silently drawn by the strange pull of what you really love. It will not lead you astray.”

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Rumi’s Major Teachings –

1. Divine Love as the Center of Existence

o Rumi teaches that love is the core of creation.

o True love is not just emotional—it's a force that unites the soul with the

Divine.

o Quote: “Love is the bridge between you and everything.”

2. The Inner Journey (Spiritual Awakening)

o Rumi emphasizes turning inward to find truth.

o The real path to God is within the self, through introspection and spiritual

discipline.

o Quote: “You were born with wings. Learn to use them and fly.”

3. Transformation Through Suffering

o Pain and longing are not weaknesses—they are gateways to growth.

o Rumi himself was transformed by the grief of losing Shams.

o Quote: “The wound is the place where the Light enters you.”

4. Unity of All Religions and Beings

o Rumi saw no division between faiths—he spoke of a universal spirituality.

o His vision transcends religious boundaries.

o Quote: “I belong to no religion. My religion is Love.”

5. Surrender to the Divine Will

o Letting go of ego and accepting the Divine plan is essential in Rumi’s

teachings.

o Surrender brings peace, clarity, and spiritual insight.

o Quote: “Try not to resist the changes that come your way. Instead, let life live

through you.”

6. Whirling and Poetry as Worship

o Rumi’s practice of whirling wasn’t performance—it was prayer.

o Poetry, music, and dance were all expressions of union with God.

o Quote: “Why do you stay in prison when the door is so wide open?”

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14th Century – Institutional Consolidation and Expansion

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14th Century – Institutional Consolidation and Expansion

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Early 1300s: Sultan Walad, Rumi’s son, compiles and promotes his father’s teachings. He formally organizes the Mevlevi Sufi Order in Konya, codifying Rumi’s mystical practices into a structured tariqa (Sufi path).

The Masnavi is referred to as the “Persian Qur'an” by early followers, due to its perceived spiritual authority.

Disciples and dervishes spread Rumi’s poetry and practices from Anatolia into Syria, Iraq, and Persia.

The Order establishes its first branches in Kütahya, Afyon, and Istanbul, making Rumi’s teachings central to Ottoman spiritual life.

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15th Century – Flourishing under the Early Ottoman Empire

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15th Century – Flourishing under the Early Ottoman Empire

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Rumi's philosophy becomes deeply enmeshed with Ottoman Islamic identity. His Mevlevi followers gain patronage from the Ottoman sultans, beginning with Sultan Bayezid II.

The Mevlevihanes (dervish lodges) become key institutions for the spiritual, artistic, and even educational training of Ottoman elites.

Rumi’s poetry and the Mevlevi Sema (whirling dance) inspire Ottoman calligraphy, miniature painting, and music—fusing Persian mysticism with Turkish aesthetics.

Ottoman scholars, such as Ahmedi and Sinan Pasha, reference Rumi in their works, signaling the integration of his ideas into elite intellectual circles.

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16th Century – Golden Age of the Mevlevi Order

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16th Century – Golden Age of the Mevlevi Order

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Under Sultan Süleyman the Magnificent, the Mevlevis reach a cultural zenith. Konya, Istanbul, and Aleppo become important Mevlevi centers.

The Mevlevi music tradition, using the ney (reed flute), becomes highly refined, with composers like Itri incorporating Rumi’s verses into classical Ottoman music.

Rumi’s ideas influence major Ottoman poets like Baki, Nef'i, and Nabi, and his blend of divine love and human longing resonates with both spiritual seekers and courtly poets.

Rumi’s verses are often recited in royal gatherings and Sufi assemblies. His mysticism aligns well with the empire’s model of Sunni orthodoxy blended with Sufi spirituality.

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17th Century – Transregional Reverberation

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17th Century – Transregional Reverberation

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The Mevlevi Order continues expanding into the Balkans, Damascus, and Cairo, forming a pan-Islamic cultural network.

Rumi’s thought becomes a universal reference for Sufi interpretation. His Masnavi is used alongside Qur’anic tafsir (exegesis) in some religious schools.

Influential Mughal-era scholars and poets like Abdul Rahim Khan-i-Khanan and Abu’l Fazl quote Rumi, showing his spread into South Asia.

In Persia, Safavid poets like Saib Tabrizi reflect Rumi’s metaphors and mystical love themes, linking his legacy to Shi’a poetic traditions as well.

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Despite rising fundamentalists critique of Sufism in the Arabian Peninsula and some reformist backlash, Rumi’s poetry remains deeply entrenched in spiritual practice, especially in Turkey, Iran, and the Indian subcontinent.

The Mevlevi lodges continue as intellectual and musical centers, producing treatises on Sufi metaphysics, calligraphy, and ethics inspired by Rumi’s teachings.

Western interest begins to flicker during the Enlightenment through travelers and Orientalist scholars like Sir William Jones, who draw analogies between Rumi and classical Western poets.

In India, Rumi’s name appears in Persian-language curricula of madrassas, indicating his canonical stature.

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Khwaja Mere Khwaja - Jodhaa Akbar|@A. R. Rahman|Hrithik Roshan|Aishwarya Rai

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19th Century – Western Discovery and Continued Sufi Influence

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19th Century – Western Discovery and Continued Sufi Influence

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Early 1800s: Rumi’s Masnavi remains central to Sufi teaching in the Ottoman Empire and Persia. Mevlevi lodges thrive across Istanbul, Konya, and the Balkans.

1835: Austrian scholar Joseph von Hammer-Purgstall produces the first European translation of Rumi’s poetry (into Latin and German), introducing him to Orientalist circles.

Mid-1800s: British and French Orientalists begin referencing Rumi in academic texts. His ideas are compared with Neoplatonism and Romanticism.

Late 1800s:

Travelers and writers describe Mevlevi ceremonies and Rumi’s tomb in Konya, sparking curiosity in Europe.

Persian manuscripts of Rumi’s works are collected by European institutions.

Rumi’s mystical philosophy begins to inspire Transcendentalist thinkers like Emerson (indirectly through Persian influences).

End of 1800s: Reformist tensions rise in the Muslim world, but Rumi remains revered as a spiritual and literary authority due to his Qur’anic grounding and poetic genius.

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1925: The Mevlevi Order is banned in Turkey under Atatürk’s secular reforms; lodges are shut down, though Rumi's influence continues underground.

1940s–1970s: Western poets like Robert Bly and scholars like Annemarie Schimmel and A.J. Arberry translate Rumi’s works.

1974: Iranian scholar Reynold A. Nicholson’s full English translation of Masnavi is completed, introducing Rumi to global academia.

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2000s: Rumi becomes the best-selling poet in the United States, thanks to translations by Coleman Barks.

2007: UNESCO declares it the “Year of Rumi” to mark the 800th anniversary of his birth.

Today:

Rumi is celebrated worldwide in festivals, dance performances, academic conferences, and interfaith events.

His philosophy inspires mindfulness, spiritual healing, and Sufi music globally—from California yoga retreats to Pakistani qawwali gatherings.