By Farahnaz Zahidi
September 17, 2017
There are many versions of the legendary first encounter between Maulana Jalaluddin Rumi and his spiritual mentor Shams of Tabriz. Most describe the moment as Rumi, the religious scholar, sitting by a pond, immersed in his scholarly reading, when Shams, a stranger to him, comes by and asks him what he is doing. “You will not understand,” Rumi is reported to have replied, upon which Shams throws all of Rumi's books in the pond. But the books spring back up dry, defying the laws of physics. At this point, Shams is reported to have said, “But you do not understand.”
This was the moment, then, when Rumi began fathoming Allah not just with the mind but also with the heart. In a world of sharp binaries, Rumi's admirers seem bent upon separating Rumi the man of knowledge, from Rumi the mystic poet. In reality, the two are not mutually exclusive; in reality, both are the same person.
As I recently travelled by bus in Turkey from Antalya to Konya, the city of the 13th-century Sufi scholar, its unusual and diverse landscape reminded me of his message that is so universally appealing—to the rich and the poor, the pious and the sinner, the scholar and the unlettered. While the pluralism in his message is prominent, one thing becomes clearer than ever when you visit Konya—that Rumi was not just a Sufi, he was also a Muslim scholar, and taking that away from Rumi is telling half the truth.
Konya has distinct old-world charm. The people are kind and the roses are abundant. But the highlight of a visit to Konya is the Mevlevi Sema, a mystic religious rite practiced by dervishes, who emulate the whirling of Rumi, lost in ecstasy. It is an enchanting experience, the kind that leaves you with goose bumps. In the courtyard of the Mevlâna Museum that houses Rumi's shrine, a common sight is a teacher with a flowing beard, a rosary in hand and a smile on his lips, sitting under the shade of a tree, surrounded by students learning about Islam. Calligraphy from Quranic verses are put up alongside verses from his extensive, famous poem, Masnavi. The sound of the Azaan is loud and clear in Konya. Imprints of traditional Islam in the district where Rumi rests do not seem to disagree with imprints of Sufism.
There is an honorary grave of the Poet of the East, Allama Iqbal, near Rumi's grave. Iqbal is often called a spiritual protégé of Rumi, and is reported to have had a metaphysical experience when he felt Rumi's presence.
In his book Stray Reflections: The Private Notebook of Muhammad Iqbal, Allama Iqbal observes that “To explain the deepest truths of life in the form of homely parables requires extraordinary genius. Shakespeare, Maulana Rumi (Jalaluddin) and Jesus Christ are probably the only illustrations of this rare type of genius.”
The popular interpretation of Rumi does not do justice to where he came from. Rumi is a mystic alright, but he is more than just mystic pulp fiction, and the Masnavi is more than just couplets that can be used to soothe the after-effects of a lovers' brawl. Yet, few of those smitten by the universality of Rumi's poetry recognise the visible imprints of verses of the Quran. The popular reductionist approach towards Rumi has reduced his poetry to memes, and selected couplets with aphorisms that are easy to quote.
“Modernity has an allergy to religion. They have pushed religion into a private space, saying 'religion is just between man and God' and not collective,” says Abbas Husain, educationist and Islamic scholar known for teaching the nuances of Tasawwuf and Ishq. In Husain's opinion, a fine parallel can be drawn between Rumi and the likes of Socrates and Plato. “The latter two were religious but have been reduced to being just philosophers. Rumi and his poetry have been exoticised, and there has been an erasure of the religious in him.”
There is religion and there is religion, he says, and to Husain, the distinction is clear. “Religion puts before us deeper questions like 'why are you here', whereas religion also is focused more on rituals and minor details. We can't see the wood for the trees,” he says.
The pull of Rumi is that his words are relatable. “He strikes a resonance with the inward level of man in any era,” says Husain. Scholars have pondered on the various meanings of his work since long. “Rumi is not new; he has been around. The first translation of Rumi's Masnavi came from R.A. Nicholson, between 1925 and 1940.”
But there is no denying that Rumi has been re-popularised. And his fandom is not limited to Muslims, because his message was and is universal. “I love that Rumi sees Divine beauty in all aspects of creation and speaks to people of all cultural tastes and perspectives. I love that he uses bawdy tales in his poetry,” says Laury Silvers, a lecturer at the University of Toronto's Department for the Study of Religion.
According to Silvers, Rumi explains the most difficult of concepts by translating them into easily understood simpler concepts that help everyone own him. “Early on when Rumi was translated into English, these parts were translated into Latin so that only the most elite, scholarly fellows could enjoy them—exactly the opposite of Rumi's intention in composing these verses,” she says.
Silvers further explains how these bawdy tales bring Divine truths to those who are best reached with rough and tumble talk. “They teach all of us that God is fully present and calling to us in every moment and through all things, not just that which we deem socially acceptable or 'pretty'.”
For some today, their first exposure to Rumi has been through the Turkish writer Elif Shafak's book Forty Rules of Love. In a sense, Shafak did a service by producing an easy version of the often complex themes of Tasawwuf for her readers. Although Husain sees this as positive, he recommends graduating to books such as Me and Rumi: The Autobiography of Shams-i-Tabrizi by William C. Chittick for those interested in understanding Rumi better.
Whether represented in a complex or an easy manner, Rumi remains the bridge we need today—he bridges the gaps polarisation has created. Those who cling to the more comfortable and less demanding interpretation of the spiritual path of love for God and those who hold on to the path of adherence to Islamic jurisprudence or Sharia as the road to Paradise—both can find something to guide them. In a world torn apart by extremes, Rumi's message of love of God can be a meeting-point.
“Rumi invites us to become whole,” says Husain. “But to become whole, we would first have to accept that we are incomplete.”