Rumi

Rumi was born to Persian parents,[33][10][11][34] in Wakhsh,[3] a village on the East bank of the Wakhsh River known as Sangtuda in present-day Tajikistan.[3] The area, culturally adjacent to Balkh, is where Mawlânâ's father, Bahâ' uddîn Walad, was a preacher and jurist.[3] He lived and worked there until 1212, when Rumi was aged around five and the family moved to Samarkand.[3]

Greater Balkh was at that time a major centre of Persian culture[16][34][35] and Sufism had developed there for several centuries. The most important influences upon Rumi, besides his father, were the Persian poets Attar and Sanai.[36] Rumi expresses his appreciation: "Attar was the spirit, Sanai his eyes twain, And in time thereafter, Came we in their train"[37] and mentions in another poem: "Attar has traversed the seven cities of Love, We are still at the turn of one street".[38] His father was also connected to the spiritual lineage of Najm al-Din Kubra.[18]

Rumi lived most of his life under the Persianate[39][40][41] Seljuk Sultanate of Rum, where he produced his works[42] and died in 1273 AD. He was buried in Konya, and his shrine became a place of pilgrimage.[43] Upon his death, his followers and his son Sultan Walad founded the Mevlevi Order, also known as the Order of the Whirling Dervishes, famous for the Sufi dance known as the Sama ceremony. He was laid to rest beside his father, and over his remains a shrine was erected. A hagiographical account of him is described in Shams ud-Din Ahmad Aflāki's Manāqib ul-Ārifīn (written between 1318 and 1353). This biography needs to be treated with care as it contains both legends and facts about Rumi.[44] For example, Professor Franklin Lewis of the University of Chicago, author of the most complete biography on Rumi, has separate sections for the hagiographical biography of Rumi and the actual biography about him.[45]

Rumi's father was Bahā ud-Dīn Walad, a theologian, jurist and a mystic from Wakhsh,[3] who was also known by the followers of Rumi as Sultan al-Ulama or "Sultan of the Scholars". According to Sultan Walad's Ibadetname and Shamsuddin Aflaki (c.1286 to 1291), Rumi was a descendant of Abu Bakr.[46] Some modern scholars, however, reject this claim and state it does not hold on closer examination. The claim of maternal descent from the Khwarazmshah for Rumi or his father is also seen as a non-historical hagiographical tradition designed to connect the family with royalty, but this claim is rejected for chronological and historical reasons. The most complete genealogy offered for the family stretches back to six or seven generations to famous Hanafi jurists.[45][47][48]

We do not learn the name of Baha al-Din's mother in the sources, only that he referred to her as "Māmi" (colloquial Persian for Māma),[49] and that she was a simple woman who lived to the 1200s. The mother of Rumi was Mu'mina Khātūn. The profession of the family for several generations was that of Islamic preachers of the relatively liberal Hanafi Maturidi school, and this family tradition was continued by Rumi (see his Fihi Ma Fih and Seven Sermons) and Sultan Walad (see Ma'rif Waladi for examples of his everyday sermons and lectures).

When the Mongols invaded Central Asia sometime between 1215 and 1220, Baha ud-Din Walad, with his whole family and a group of disciples, set out westwards. According to hagiographical account which is not agreed upon by all Rumi scholars, Rumi encountered one of the most famous mystic Persian poets, Attar, in the Iranian city of Nishapur, located in the province of Khorāsān. Attar immediately recognized Rumi's spiritual eminence. He saw the father walking ahead of the son and said, "Here comes a sea followed by an ocean."[50][51] Attar gave the boy his Asrārnāma, a book about the entanglement of the soul in the material world. This meeting had a deep impact on the eighteen-year-old Rumi and later on became the inspiration for his works.

From Nishapur, Walad and his entourage set out for Baghdad, meeting many of the scholars and Sufis of the city. From Baghdad they went to Hejaz and performed the pilgrimage at Mecca. The migrating caravan then passed through Damascus, Malatya, Erzincan, Sivas, Kayseri and Nigde. They finally settled in Karaman for seven years; Rumi's mother and brother both died there. In 1225, Rumi married Gowhar Khatun in Karaman. They had two sons: Sultan Walad and Ala-eddin Chalabi. When his wife died, Rumi married again and had a son, Amir Alim Chalabi, and a daughter, Malakeh Khatun.

On 1 May 1228, most likely as a result of the insistent invitation of 'Alā' ud-Dīn Key-Qobād, ruler of Anatolia, Baha' ud-Din came and finally settled in Konya in Anatolia within the westernmost territories of the Seljuk Sultanate of Rûm.

A page of a copy c. 1503 of the Diwan-e Shams-e Tabriz-i. See Rumi ghazal 163.

Baha' ud-Din became the head of a madrassa (religious school) and when he died, Rumi, aged twenty-five, inherited his position as the Islamic molvi. One of Baha' ud-Din's students, Sayyed Burhan ud-Din Muhaqqiq Termazi, continued to train Rumi in the Shariah as well as the Tariqa, especially that of Rumi's father. For nine years, Rumi practised Sufism as a disciple of Burhan ud-Din until the latter died in 1240 or 1241. Rumi's public life then began: he became an Islamic Jurist, issuing fatwas and giving sermons in the mosques of Konya. He also served as a Molvi (Islamic teacher) and taught his adherents in the madrassa.

During this period, Rumi also travelled to Damascus and is said to have spent four years there.

It was his meeting with the dervish Shams-e Tabrizi on 15 November 1244 that completely changed his life. From an accomplished teacher and jurist, Rumi was transformed into an ascetic.

Shams had travelled throughout the Middle East searching and praying for someone who could "endure my company". A voice said to him, "What will you give in return?" Shams replied, "My head!" The voice then said, "The one you seek is Jalal ud-Din of Konya." On the night of 5 December 1248, as Rumi and Shams were talking, Shams was called to the back door. He went out, never to be seen again. It is rumoured that Shams was murdered with the connivance of Rumi's son, 'Ala' ud-Din; if so, Shams indeed gave his head for the privilege of mystical friendship.[52]

Rumi's love for, and his bereavement at the death of, Shams found their expression in an outpouring of lyric poems, Divan-e Shams-e Tabrizi. He himself went out searching for Shams and journeyed again to Damascus. There, he realised:

Why should I seek? I am the same as
He. His essence speaks through me.
I have been looking for myself![53]

Double-page illuminated frontispiece, 1st book (Persian: دفتر, "daftar") of the Collection of poems (Masnavi-i ma'navi), 1461 manuscript

Mewlana had been spontaneously composing ghazals (Persian poems), and these had been collected in the Divan-i Kabir or Diwan Shams Tabrizi. Rumi found another companion in Salaḥ ud-Din-e Zarkub, a goldsmith. After Salah ud-Din's death, Rumi's scribe and favourite student, Hussam-e Chalabi, assumed the role of Rumi's companion. One day, the two of them were wandering through the Meram vineyards outside Konya when Hussam described to Rumi an idea he had had: "If you were to write a book like the Ilāhīnāma of Sanai or the Mantiq ut-Tayr of 'Attar, it would become the companion of many troubadours. They would fill their hearts from your work and compose music to accompany it." Rumi smiled and took out a piece of paper on which were written the opening eighteen lines of his Masnavi, beginning with:

Listen to the reed and the tale it tells,
How it sings of separation...[54]

Hussam implored Rumi to write more. Rumi spent the next twelve years of his life in Anatolia dictating the six volumes of this masterwork, the Masnavi, to Hussam.

In December 1273, Rumi fell ill; he predicted his own death and composed the well-known ghazal, which begins with the verse:

How doest thou know what sort of king I have within me as companion?
Do not cast thy glance upon my golden face, for I have iron legs.[55]

Tomb shrine of Rumi, Konya

Rumi died on 17 December 1273 in Konya. His death was mourned by the diverse community of Konya, with local Christians and Jews joining the crowd that converged to bid farewell as his body was carried through the city.[56] Rumi's body was interred beside that of his father, and a splendid shrine, the "Green Tomb" (Turkish: Yeşil Türbe, Arabic: قبة الخضراء; today the Mevlâna Museum), was erected over his place of burial. His epitaph reads:

When we are dead, seek not our tomb in the earth, but find it in the hearts of men.[57]

Georgian princess and Seljuq queen Gurju Khatun was a close friend of Rumi. She was the one who sponsored the construction of his tomb in Konya.[58] The 13th century Mevlâna Mausoleum, with its mosque, dance hall, schools and living quarters for dervishes, remains a destination of pilgrimage to this day, and is probably the most popular pilgrimage site to be regularly visited by adherents of every major religion.[56]

Bowl of Reflections with Rumi's poetry, early 13th century; Brooklyn Museum

• Rumi's best-known work is the Maṭnawīye Ma'nawī (Spiritual Couplets; مثنوی معنوی). The six-volume poem holds a distinguished place within the rich tradition of Persian Sufi literature, and has been commonly called "the Quran in Persian".[62][63] Many commentators have regarded it as the greatest mystical poem in world literature.[64] It contains approximately 27,000 lines,[65] each consisting of a couplet with an internal rhyme.[56] While the mathnawi genre of poetry may use a variety of different metres, after Rumi composed his poem, the metre he used became the mathnawi metre par excellence. The first recorded use of this metre for a mathnawi poem took place at the Nizari Ismaili fortress of Girdkuh between 1131–1139. It likely set the stage for later poetry in this style by mystics such as Attar and Rumi.[66]

• Rumi's other major work is the Dīwān-e Kabīr (Great Work) or Dīwān-e Shams-e Tabrīzī (The Works of Shams of Tabriz; دیوان شمس تبریزی), named in honour of Rumi's master Shams. Besides approximately 35000 Persian couplets and 2000 Persian quatrains,[67] the Divan contains 90 Ghazals and 19 quatrains in Arabic,[68] a couple of dozen or so couplets in Turkish (mainly macaronic poems of mixed Persian and Turkish)[69][70] and 14 couplets in Greek (all of them in three macaronic poems of Greek-Persian).[12][71][72]

• Fihi Ma Fihi (In It What's in It, Persian: فیه ما فیه) provides a record of seventy-one talks and lectures given by Rumi on various occasions to his disciples. It was compiled from the notes of his various disciples, so Rumi did not author the work directly.[73] An English translation from the Persian was first published by A.J. Arberry as Discourses of Rumi (New York: Samuel Weiser, 1972), and a translation of the second book by Wheeler Thackston, Sign of the Unseen (Putney, VT: Threshold Books, 1994). The style of the Fihi ma fihi is colloquial and meant for middle-class men and women, and lack the sophisticated wordplay.[74]
• Majāles-e Sab'a (Seven Sessions, Persian: مجالس سبعه) contains seven Persian sermons (as the name implies) or lectures given in seven different assemblies. The sermons themselves give a commentary on the deeper meaning of Qur'an and Hadith. The sermons also include quotations from poems of Sana'i, 'Attar, and other poets, including Rumi himself. As Aflakī relates, after Shams-e Tabrīzī, Rumi gave sermons at the request of notables, especially Salāh al-Dīn Zarkūb. The style of Persian is rather simple, but quotation of Arabic and knowledge of history and the Hadith show Rumi's knowledge in the Islamic sciences. His style is typical of the genre of lectures given by Sufis and spiritual teachers.[75]
• Makatib (The Letters, Persian: مکاتیب) or Maktubat (مکتوبات) is the collection of letters written in Persian by Rumi to his disciples, family members, and men of state and of influence. The letters testify that Rumi kept very busy helping family members and administering a community of disciples that had grown up around them. Unlike the Persian style of the previous two mentioned works (which are lectures and sermons), the letters are consciously sophisticated and epistolary in style, which is in conformity with the expectations of correspondence directed to nobles, statesmen and kings.[76]

Rumi's work has been translated into many of the world's languages, including Russian, German, Urdu, Turkish, Arabic, Bengali, French, Italian, and Spanish, and is being presented in a growing number of formats, including concerts, workshops, readings, dance performances, and other artistic creations.[89] The English interpretations of Rumi's poetry by Coleman Barks have sold more than half a million copies worldwide,[90] and Rumi is one of the most widely read poets in the United States.[91]

پارسی گو گرچه تازی خوشتر است — عشق را خود صد زبان دیگر است

Say it in Persian although in Arabic sounds better—Love, however, has its own many other dialects

These cultural, historical and linguistic ties between Rumi and Iran have made Rumi an iconic Iranian poet, and some of the most important Rumi scholars including Foruzanfar, Naini, Sabzewari, etc., have come from modern Iran.[92] Rumi's poetry is displayed on the walls of many cities across Iran, sung in Persian music,[92] and read in school books.[93]

Rumi's poetry forms the basis of much classical Iranian and Afghan music.[94][95] Contemporary classical interpretations of his poetry are made by Muhammad Reza Shajarian, Shahram Nazeri, Davood Azad (the three from Iran) and Ustad Mohammad Hashem Cheshti (Afghanistan).

The Mewlewī Sufi order was founded in 1273 by Rumi's followers after his death.[96] His first successor could have been Salah-eddin Zarkoub who served Rumi for a decade and Rumi revered him highly in his poets. Zarkoub was illiterate and uttered some words incorrectly. Rumi used some of these incorrect words in his poems to express his support and humility towards Zarkoub. Rumi named him his successor but Zarkoub died sooner than him.[97] So Rumi's first successor in the rectorship of the order was "Husam Chalabi" and, after Chalabi's death in 1284, Rumi's younger and only surviving son, Sultan Walad (d. 1312), popularly known as author of the mystical Maṭnawī Rabābnāma, or the Book of the Rabab was installed as grand master of the order.[98] The leadership of the order has been kept within Rumi's family in Konya uninterruptedly since then.[99] The Mewlewī Sufis, also known as Whirling Dervishes, believe in performing their dhikr in the form of Sama. During the time of Rumi (as attested in the Manāqib ul-Ārefīn of Aflākī), his followers gathered for musical and "turning" practices.

According to tradition, Rumi was himself a notable musician who played the robāb, although his favourite instrument was the ney or reed flute.[100] The music accompanying the samāʿ consists of settings of poems from the Maṭnawī and Dīwān-e Kabīr, or of Sultan Walad's poems.[100] The Mawlawīyah was a well-established Sufi order in the Ottoman Empire, and many of the members of the order served in various official positions of the Caliphate. The centre for the Mevlevi was in Konya. There is also a Mewlewī monastery (درگاه, dargāh) in Istanbul near the Galata Tower in which the samāʿ is performed and accessible to the public. The Mewlewī order issues an invitation to people of all backgrounds:

Come, come, whoever you are,
Wanderer, idolater, worshiper of fire,
Come even though you have broken your vows a thousand times,
Come, and come yet again.
Ours is not a caravan of despair.[101]

Rumi's tomb in Konya, Turkey

During Ottoman times, the Mevlevi produced a number of notable poets and musicians, including Sheikh Ghalib, Ismail Rusuhi Dede of Ankara, Esrar Dede, Halet Efendi, and Gavsi Dede, who are all buried at the Galata Mewlewī Khāna (Turkish: Mevlevi-Hane) in Istanbul.[102] Music, especially that of the ney, plays an important part in the Mevlevi.

With the foundation of the modern, secular Republic of Turkey, Mustafa Kemal Atatürk removed religion from the sphere of public policy and restricted it exclusively to that of personal morals, behaviour and faith. On 13 December 1925, a law was passed closing all the tekkes (dervish lodges) and zāwiyas (chief dervish lodges), and the centres of veneration to which visits (ziyārat) were made. Istanbul alone had more than 250 tekkes as well as small centres for gatherings of various fraternities; this law dissolved the Sufi Orders, prohibited the use of mystical names, titles and costumes pertaining to their titles, impounded the Orders' assets, and banned their ceremonies and meetings. The law also provided penalties for those who tried to re-establish the Orders. Two years later, in 1927, the Mausoleum of Mevlâna in Konya was allowed to reopen as a Museum.[103]

In the 1950s, the Turkish government began allowing the Whirling Dervishes to perform once a year in Konya. The Mewlānā festival is held over two weeks in December; its culmination is on 17 December, the Urs of Mewlānā (anniversary of Rumi's death), called Šab-e Arūs (Persian: شبِ عُرس) (Persian meaning "nuptial night"), the night of Rumi's union with God.[104] In 1974, the Whirling Dervishes were permitted to travel to the West for the first time. In 2005, UNESCO proclaimed "The Mevlevi Sama Ceremony" of Turkey as one of the Masterpieces of the Oral and Intangible Heritage of Humanity.[105]

Rumi and his mausoleum on the reverse of the 5000 Turkish lira banknotes of 1981–1994

Rumi and his mausoleum were depicted on the reverse of the 5000 Turkish lira banknotes of 1981–1994.[106]

As Edward G. Browne noted, the three most prominent mystical Persian poets Rumi, Sanai and Attar were all Sunni Muslims and their poetry abounds with praise for the first two caliphs Abu Bakr and Umar ibn al-Khattāb.[107] According to Annemarie Schimmel, the tendency among Shia authors to anachronistically include leading mystical poets such as Rumi and Attar among their own ranks, became stronger after the introduction of Twelver Shia as the state religion in the Safavid Empire in 1501.[108]

Rumi in Stamp of Afghanistan, 1968

In Afghanistan, Rumi is known as Mawlānā, in Turkey as Mevlâna, and in Iran as Molavī.

At the proposal of the Permanent Delegations of Afghanistan, Iran, and Turkey, and as approved by its executive board and General Conference in conformity with its mission of "constructing in the minds of men the defences of peace", UNESCO was associated with the celebration, in 2007, of the eight hundredth anniversary of Rumi's birth.[109] The commemoration at UNESCO itself took place on 6 September 2007;[110] UNESCO issued a medal in Rumi's name in the hope that it would prove an encouragement to those who are engaged in research on and dissemination of Rumi's ideas and ideals, which would, in turn, enhance the diffusion of the ideals of UNESCO.[111]

On 30 September 2007, Iranian school bells were rung throughout the country in honour of Mewlana.[112] Also in that year, Iran held a Rumi Week from 26 October to 2 November. An international ceremony and conference were held in Tehran; the event was opened by the Iranian president and the chairman of the Iranian parliament. Scholars from twenty-nine countries attended the events, and 450 articles were presented at the conference.[113] Iranian musician Shahram Nazeri was awarded the Légion d'honneur and Iran's House of Music Award in 2007 for his renowned works on Rumi masterpieces.[114] 2007 was declared as the "International Rumi Year" by UNESCO.[115][116]

Also on 30 September 2007, Turkey celebrated Rumi's eight-hundredth birthday with a giant Whirling Dervish ritual performance of the samāʿ, which was televised using forty-eight cameras and broadcast live in eight countries. Ertugrul Gunay, of the Ministry of Culture and Tourism, stated, "Three hundred dervishes are scheduled to take part in this ritual, making it the largest performance of sema in history."[117]

The Mawlana Rumi Review[118] is published annually by The Centre for Persian and Iranian Studies at the University of Exeter in collaboration with The Rumi Institute in Nicosia, Cyprus, and Archetype Books[119] in Cambridge.[119] The first volume was published in 2010, and it has come out annually since then. According to the principal editor of the journal, Leonard Lewisohn: "Although a number of major Islamic poets easily rival the likes of Dante, Shakespeare and Milton in importance and output, they still enjoy only a marginal literary fame in the West because the works of Arabic and Persian thinkers, writers and poets are considered as negligible, frivolous, tawdry sideshows beside the grand narrative of the Western Canon. It is the aim of the Mawlana Rumi Review to redress this carelessly inattentive approach to world literature, which is something far more serious than a minor faux pas committed by the Western literary imagination."[120]

• Blind men and an elephant
• Sant Mat
• Symphony No. 3 (Szymanowski)

• Rumi ghazal 163

• Ma-Aarif-E-Mathnavi A commentary of the Mathnavi of Maulana Jalaluddin Rumi (R.A.), by Hazrat Maulana Hakim Muhammad Akhtar Saheb (D.B.), 1997.
• The Sufi Path of Love: The Spiritual Teachings of Rumi, by William Chittick, Albany: SUNY Press, 1983.
• The Mysteries of the Universe and Rumi's Discoveries on the Majestic Path of Love, by Majid M. Naini, Universal Vision & Research, 2002 ISBN 978-0-9714600-0-3 www.naini.net
• The Mesnevi of Mevlâna Jelālu'd-dīn er-Rūmī. Book first, together with some account of the life and acts of the Author, of his ancestors, and of his descendants, illustrated by a selection of characteristic anecdotes, as collected by their historian, Mevlâna Shemsu'd-dīn Ahmed el-Eflākī el-'Arifī, translated and the poetry versified by James W. Redhouse, London: 1881. Contains the translation of the first book only.
• Masnaví-i Ma'naví, the Spiritual Couplets of Mauláná Jalálu'd-din Muhammad Rúmí, translated and abridged by E.H. Whinfield, London: 1887; 1989. Abridged version from the complete poem. On-line editions at sacred-texts.com, archive.org and on wikisource.
• The Masnavī by Jalālu'd-din Rūmī. Book II, translated for the first time from the Persian into prose, with a Commentary, by C.E. Wilson, London: 1910.
• The Mathnawí of Jalálu'ddín Rúmí, edited from the oldest manuscripts available, with critical notes, translation and commentary by Reynold A. Nicholson, in 8 volumes, London: Messrs Luzac & Co., 1925–1940. Contains the text in Persian. First complete English translation of the Mathnawí.
• Rending The Veil: Literal and Poetic Translations of Rumi, translated by Shahram Shiva Hohm Press, 1995 ISBN 978-0-934252-46-1. Recipient of Benjamin Franklin Award.
• Hush, Don't Say Anything to God: Passionate Poems of Rumi, translated by Shahram Shiva Jain Publishing, 1999 ISBN 978-0-87573-084-4.
• The Essential Rumi, translated by Coleman Barks with John Moyne, A.J. Arberry, Reynold Nicholson, San Francisco: Harper Collins, 1996 ISBN 978-0-06-250959-8; Edison (NJ) and New York: Castle Books, 1997 ISBN 978-0-7858-0871-8. Selections. Description of 2010 expanded edition. A much-cited poem therein is "The Guest House found in, for example, Mark Williams and Danny Penman (2011), Mindfulness, pp. 165–167. The poem is also at The Guest House by Rumi.
• The Illuminated Rumi, translated by Coleman Barks, Michael Green contributor, New York: Broadway Books, 1997 ISBN 978-0-7679-0002-7.
• The Masnavi: Book One, translated by Jawid Mojaddedi, Oxford World's Classics Series, Oxford University Press, 2004 ISBN 978-0-19-280438-9. Translated for the first time from the Persian edition prepared by Mohammad Estelami with an introduction and explanatory notes. Awarded the 2004 Lois Roth Prize for excellence in translation of Persian literature by the American Institute of Iranian Studies.
• Divani Shamsi Tabriz, translated by Nevit Oguz Ergin as Divan-i-kebir, published by Echo Publications, 2003 ISBN 978-1-887991-28-5.
• The rubais of Rumi: insane with love, translations and commentary by Nevit Oguz Ergin and Will Johnson, Inner Traditions, Rochester, Vermont, 2007, ISBN 978-1-59477-183-5.
• The Masnavi: Book Two, translated by Jawid Mojaddedi, Oxford World's Classics Series, Oxford University Press, 2007. ISBN 978-0-19-921259-0. The first ever verse translation of the unabridged text of Book Two, with an introduction and explanatory notes.
• The Rubai'yat of Jalal Al-Din Rumi: Select Translations Into English Verse, Translated by A.J. Arberry, (Emery Walker, London, 1949)
• Mystical Poems of Rumi, Translated by A.J. Arberry, (University of Chicago Press, 2009)
• The quatrains of Rumi: Complete translation with Persian text, Islamic mystical commentary, manual of terms, and concordance, translated by Ibrahim W. Gamard and A.G. Rawan Farhadi, 2008.
• The Soul of Rumi: A New Collection of Ecstatic Poems, translations by Coleman Barks, Harper One, 2002.
• The Hundred Tales of Wisdom, a translation by Idries Shah of the Manāqib ul-Ārefīn of Aflākī, Octagon Press 1978. Episodes from the life of Rumi and some of his teaching stories.
• Rumi: 53 Secrets from the Tavern of Love: Poems from the Rubaiyat of Mowlana Rumi, translated by Amin Banani and Anthony A. Lee (White Cloud Press, 2014) ISBN 978-1-940468-00-6.

• RUMI, JALĀL-AL-DIN. Encyclopædia Iranica, online edition, 2014.
• Dr Khalifa Abdul Hakim, "The metaphysics of Rumi: A critical and historical sketch", Lahore: The Institute of Islamic Culture, 1959. ISBN 978-81-7435-475-4
• Afzal Iqbal, The Life and thought of Mohammad Jalal-ud-Din Rumi, Lahore: Bazm-i-Iqbal, 1959 (latest edition, The life and work of Jalal-ud-Din Rumi, Kuala Lumpur: The Other Press, 2014). Endorsed by the famous Rumi scholar, A.J. Arberry, who penned the foreword.
• Abdol Reza Arasteh, Rumi the Persian: Rebirth in Creativity and Love, Lahore: Sh. Muhammad Ashraf, 1963 (latest edition, Rumi the Persian, the Sufi, New York: Routledge, 2013). The author was a US-trained Iranian psychiatrist influenced by Erich Fromm and C.G. Jung.
• Annemarie Schimmel, The Triumphal Sun: A Study of the Works of Jalaloddin Rumi, Albany: SUNY Press, 1993.
• Fatemeh Keshavarz, "Reading Mystical Lyric: The Case of Jalal al-Din Rumi", University of South Carolina Press, 1998. ISBN 978-1-57003-180-9.
• Mawlana Rumi Review mawlanarumireview.com. An annual review devoted to Rumi. Archetype, 2010. ISBN 978-1-901383-38-6.
• Seyyed Hossein Nasr, Islamic Art and Spirituality, Albany: SUNY Press, 1987, chapters 7 and 8.
• Majid M. Naini, The Mysteries of the Universe and Rumi's Discoveries on the Majestic Path of Love, Universal Vision & Research, 2002, ISBN 978-0-9714600-0-3
• Franklin Lewis, Rumi: Past and Present, East and West, Oneworld Publications, 2000. ISBN 978-1-85168-214-0
• Lewis, Franklin (2000). Rumi: Past and Present, East and West. One World (UK). ISBN 978-1-85168-214-0.
• Leslie Wines, Rumi: A Spiritual Biography, New York: Crossroads, 2001 ISBN 978-0-8245-2352-7.
• Rumi's Thoughts, edited by Seyed G Safavi, London: London Academy of Iranian Studies, 2003.
• William Chittick, The Sufi Doctrine of Rumi: Illustrated Edition, Bloomington: World Wisdom, 2005.
• Şefik Can, Fundamentals of Rumi's Thought: A Mevlevi Sufi Perspective, Sommerset (NJ): The Light Inc., 2004 ISBN 978-1-932099-79-9.
• Rumi's Tasawwuf and Vedanta by R.M. Chopra in Indo Iranica Vol. 60
• Athanasios Sideris, "Mevlana Celaleddin Rumi", an entry on Rumi's connections to the Greek element in Asia Minor, in the Encyclopedia of the Hellenic World – Asia Minor, 2003.
• Waley, Muhammad Isa (2017). The Stanzaic Poems (Tarjī'āt) of Rumi. Critical Edition, Translation, and Commentary, with Additional Chapters on Aspects of His Divan. (School of Oriental and African Studies, London.)

• E.G. Browne, History of Persia, four volumes, first published 1902–1924.
• Jan Rypka, History of Iranian Literature, Reidel Publishing Company; 1968 OCLC 460598. ISBN 978-90-277-0143-5
• "RUMI: His Teachings And Philosophy" by R.M. Chopra, Iran Society, Kolkata (2007).