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Mawlānā, MevlânâRumi
رومی
Rumi, by Iranian artist Hossein Behzad (1957)
Title	Jalaluddin, jalāl al-Din, Mevlana, Mawlana
Personal life
Born	30 September 1207 Balkh (present-day Afghanistan) or Wakhsh (present-day Tajikistan), Khwarezmian Empire
Died	17 December 1273 (aged 66) Konya (present-day Turkey), Sultanate of Rum
Resting place	Tomb of Mevlana Rumi, Mevlana Museum, Konya, Turkey
Nationality	Khwarezmian Empire, then Sultanate of Rum
Home town	Wakhsh (present-day Tajikistan) or Balkh present-day Afghanistan
Spouse	Gevher Khatun, Karra Khatun
Children	Sultan Walad, Ulu Arif Chelebi, Amir Alim Chelebi, Malike Khatun.
Parents	Baha al-Din Valad (father) Mo'mena Khatun (mother)
Era	Islamic Golden Age (7th Islamic century)
Main interest(s)	Sufi poetry, Hanafi jurisprudence, Maturidi theology
Notable idea(s)	Sufi whirling, Muraqaba
Notable work(s)	Mathnawī-ī ma'nawī, Dīwān-ī Shams-ī Tabrīzī, Fīhi mā fīhi
Known for	Mathnawi, Rumi Music
Pen name	Rumi
Religious life
Religion	Islam
Denomination	Sunni
Order	Sufi
Philosophy	Sufism, Mysticism
Jurisprudence	Hanafi
Tariqa	Mevlevi
Creed	Maturidi
Muslim leader
Predecessor	Shams-i Tabrizi and Baha-ud-din Zakariya
Successor	Husam al-Din Chalabi, Sultan Walad
Influenced by Muhammad, Abu Hanifa, al-Maturidi, Al-Ghazali, Muhaqqeq Termezi, Baha-ud-din Zakariya, Attār, Sanā'ī, Abu Sa'īd Abulḫayr, Ḫaraqānī, Bayazīd Bistāmī, Sultan Walad, Shams Tabrizi, Lal Shahbaz Qalandar, Ibn Arabi, Sadr al-Din al-Qunawi
Influenced Jami, Shah Abdul Latif Bhittai, Kazi Nazrul Islam, Abdolhossein Zarrinkoob, Abdolkarim Soroush, Hossein Elahi Ghomshei, Muhammad Iqbal, Hossein Nasr Yunus Emre, Eva de Vitray-Meyerovitch, Annemarie Schimmel

Jalāl al-Dīn Muḥammad Rūmī (Persian: جلال‌الدین محمّد رومی), or simply Rumi (30 September 1207 – 17 December 1273), was a 13th-century poet, Hanafi faqih (jurist), Islamic scholar, Maturidi theologian (mutakallim), and Sufi mystic originally from Greater Khorasan in Greater Iran.

Rumi's works were written mostly in Persian, but occasionally he also used Turkish, Arabic and Greek in his verse. His Masnavi (Mathnawi), composed in Konya, is considered one of the greatest poems of the Persian language. Rumi's influence has transcended national borders and ethnic divisions: Iranians, Afghans, Tajiks, Turks, Kurds, Greeks, Central Asian Muslims, as well as Muslims of the Indian subcontinent have greatly appreciated his spiritual legacy for the past seven centuries. His poetry influenced not only Persian literature, but also the literary traditions of the Ottoman Turkish, Chagatai, Pashto, Kurdish, Urdu, and Bengali languages.

Rumi's works are widely read today in their original language across Greater Iran and the Persian-speaking world. His poems have subsequently been translated into many of the world's languages and transposed into various formats. Rumi has been described as the "most popular poet", is very popular in Turkey, Azerbaijan and South Asia, and has become the "best selling poet" in the United States.

Name

He is most commonly called Rumi in English. His full name is given by his contemporary Sipahsalar as Muhammad bin Muhammad bin al-Husayn al-Khatibi al-Balkhi al-Bakri (Arabic: محمد بن محمد بن الحسين الخطيبي البلخي البكري). He is more commonly known as Molānā Jalāl ad-Dīn Muḥammad Rūmī (مولانا جلال‌الدین محمد رومی). Jalal ad-Din is an Arabic name meaning "Glory of the Faith". Balkhī and Rūmī are his nisbas, meaning, respectively, "from Balkh" and "from Rûm", as he was from the Sultanate of Rûm in Anatolia.

According to the authoritative Rumi biographer Franklin Lewis of the University of Chicago, "he Anatolian peninsula which had belonged to the Byzantine, or eastern Roman empire, had only relatively recently been conquered by Muslims and even when it came to be controlled by Turkish Muslim rulers, it was still known to Arabs, Persians and Turks as the geographical area of Rum. As such, there are a number of historical personages born in or associated with Anatolia known as Rumi, a word borrowed from Persian literally meaning 'Roman,' in which context Roman refers to subjects of the Byzantine Empire or simply to people living in or things associated with Anatolia." He was also known as "Mullah of Rum" (ملای روم mullā-yi Rūm or ملای رومی mullā-yi Rūmī).

Rumi is widely known by the sobriquet Mawlānā/Molānā (Persian: مولانا Persian pronunciation: [moulɒːnɒ]) in Iran and popularly known as Mevlânâ in Turkey. Mawlānā (مولانا) is a term of Arabic origin, meaning "our master". The term مولوی Mawlawī/Mowlavi (Persian) and Mevlevi (Turkish), also of Arabic origin, meaning "my master", is also frequently used for him.

Life

Overview

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

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

Rumi lived most of his life under the Persianate Seljuk Sultanate of Rum, where he produced his works and died in 1273 AD. He was buried in Konya, and his shrine became a place of pilgrimage. 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. 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.

Childhood and emigration

Rumi's father was Bahā ud-Dīn Walad, a theologian, jurist and a mystic from Wakhsh, 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. 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.

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), 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." 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.

Education and encounters with Shams-e Tabrizi

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.

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!

Later life and death

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...

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.

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. 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.

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. 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.

Teachings

Like other mystic and Sufi poets of Persian literature, Rumi's poetry speaks of love which infuses the world. Rumi's teachings also express the tenets summarized in the Quranic verse which Shams-e Tabrizi cited as the essence of prophetic guidance: "Know that ‘There is no god but He,’ and ask forgiveness for your sin" (Q. 47:19).

In the interpretation attributed to Shams, the first part of the verse commands the humanity to seek knowledge of tawhid (oneness of God), while the second instructs them to negate their own existence. In Rumi's terms, tawhid is lived most fully through love, with the connection being made explicit in his verse that describes love as "that flame which, when it blazes up, burns away everything except the Everlasting Beloved."

Rumi's longing and desire to attain this ideal is evident in the following poem from his book the Masnavi:

The Masnavi weaves fables, scenes from everyday life, Qur'anic revelations and exegesis, and metaphysics into a vast and intricate tapestry.

Rumi believed passionately in the use of music, poetry and dance as a path for reaching God. For Rumi, music helped devotees to focus their whole being on the divine and to do this so intensely that the soul was both destroyed and resurrected. It was from these ideas that the practice of whirling Dervishes developed into a ritual form. His teachings became the base for the order of the Mevlevi, which his son Sultan Walad organised. Rumi encouraged Sama, listening to music and turning or doing the sacred dance. In the Mevlevi tradition, samāʿ represents a mystical journey of spiritual ascent through mind and love to the Perfect One. In this journey, the seeker symbolically turns towards the truth, grows through love, abandons the ego, finds the truth and arrives at the Perfect. The seeker then returns from this spiritual journey, with greater maturity, to love and to be of service to the whole of creation without discrimination with regard to beliefs, races, classes and nations.

In other verses in the Masnavi, Rumi describes in detail the universal message of love:

The lover's cause is separate from all other causes
Love is the astrolabe of God's mysteries.

Rumi's favourite musical instrument was the ney (reed flute).

Major works

Rumi's poetry is often divided into various categories: the quatrains (rubayāt) and odes (ghazal) of the Divan, the six books of the Masnavi. The prose works are divided into The Discourses, The Letters, and the Seven Sermons.

Poetic works

• 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". Many commentators have regarded it as the greatest mystical poem in world literature. It contains approximately 27,000 lines, each consisting of a couplet with an internal rhyme. 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 and 1139. It likely set the stage for later poetry in this style by mystics such as Attar and Rumi.

• 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, the Divan contains 90 Ghazals and 19 quatrains in Arabic, a couple of dozen or so couplets in Turkish (mainly macaronic poems of mixed Persian and Turkish) and 14 couplets in Greek (all of them in three macaronic poems of Greek-Persian).

Prose works

• 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. 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.
• 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.
• 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.

Religious outlook

Despite references to other religions, Rumi clearly holds the superiority of Islam. As Muslim, Rumi praises the Quran, not only as sacred book of Muslims, but also as tool to distinguish truth from falsehood. As such, the Quran features as guidebook for humanity and those who want to understand the reality of the world.

The prophets of Islam, according to Rumi, constitute the highest point of spiritual development and are the closest to God. Throughout Rumi's writings, Muhammad is the most perfect example of all previous prophets.

Despite Rumi's explicit adherence to Islam, there are traces of religious pluralism throughout his work. Although Rumi acknowledges religious discrepancies, the core of all religions is the same. The disagreement between religions does not lie in the core of these religions, but in doctrinal differences. Accordingly, Rumi criticizes Christianity for "overloading the image of God with superfluous structures and complications". Yet, Rumi declares that "the lamps are different, but the Light is the same; it comes from beyond".

His depth of his spiritual vision extended beyond narrow sectarian concerns. One quatrain reads:

According to the Quran, Muhammad is a mercy sent by God. In regards to this, Rumi states:

"The Light of Muhammad does not abandon a Zoroastrian or Jew in the world. May the shade of his good fortune shine upon everyone! He brings all of those who are led astray into the Way out of the desert."

Rumi, however, asserts the supremacy of Islam by stating:

"The Light of Muhammad has become a thousand branches (of knowledge), a thousand, so that both this world and the next have been seized from end to end. If Muhammad rips the veil open from a single such branch, thousands of monks and priests will tear the string of false belief from around their waists."

Many of Rumi's poems suggest the importance of outward religious observance and the primacy of the Qur'an.

Flee to God's Qur'an, take refuge in it
there with the spirits of the prophets merge.
The Book conveys the prophets' circumstances
those fish of the pure sea of Majesty.

Rumi states:

I am the servant of the Qur'an as long as I have life.
I am the dust on the path of Muhammad, the Chosen one.
If anyone quotes anything except this from my sayings,
I am quit of him and outraged by these words.

Rumi also states:

I "sewed" my two eyes shut from this world and the next – this I learned from Muhammad.

On the first page of the Masnavi, Rumi states:

"Hadha kitâbu 'l- mathnawîy wa huwa uSûlu uSûli uSûli 'd-dîn wa kashshâfu 'l-qur'ân."
"This is the book of the Masnavi, and it is the roots of the roots of the roots of the (Islamic) Religion and it is the Explainer of the Qur'ân."

Hadi Sabzavari, one of Iran's most important 19th-century philosophers, makes the following connection between the Masnavi and Islam, in the introduction to his philosophical commentary on the book:

It is a commentary on the versified exegesis and its occult mystery, since all of it is, as you will see, an elucidation of the clear verses , a clarification of prophetic utterances, a glimmer of the light of the luminous Qur’ān, and burning embers irradiating their rays from its shining lamp. As respects to hunting through the treasure-trove of the Qur’ān, one can find in it all ancient philosophical wisdom; it is all entirely eloquent philosophy. In truth, the pearly verse of the poem combines the Canon Law of Islam (sharīʿa) with the Sufi Path (ṭarīqa) and the Divine Reality (ḥaqīqa); the author's achievement belongs to God in his bringing together of the Law (sharīʿa), the Path, and the Truth in a way that includes critical intellect, profound thought, a brilliant natural temperament, and integrity of character that is endowed with power, insight, inspiration, and illumination.

Seyyed Hossein Nasr states:

One of the greatest living authorities on Rûmî in Persia today, Hâdî Hâ'irî, has shown in an unpublished work that some 6,000 verses of the Dîwân and the Mathnawî are practically direct translations of Qur'ânic verses into Persian poetry.

Rumi states in his Dīwān:

The Sufi is hanging on to Muhammad, like Abu Bakr.

Legacy

Universality

Rumi's work has been translated into many of the world's languages, including Russian, German, Urdu, Turkish, Arabic, Bengali, French, Italian, Spanish, Telugu and Kannada and is being presented in a growing number of formats, including concerts, workshops, readings, dance performances, and other artistic creations. The English interpretations of Rumi's poetry by Coleman Barks have sold more than half a million copies worldwide, and Rumi is one of the most widely read poets in the United States. There is a famous landmark in Northern India, known as Rumi Gate, situated in Lucknow (the capital of Uttar Pradesh) named for Rumi. Indian filmmaker Muzaffar Ali who is from Lucknow made a documentary, titled Rumi in the Land of Khusrau (2001), which presents concerts based on the works of Rumi and Amir Khusrau and highlights parallels between the lives of the poets.

Iranian world

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. Rumi's poetry is displayed on the walls of many cities across Iran, sung in Persian music, and read in school books.

Rumi's poetry forms the basis of much classical Iranian and Afghan music. 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).

Mewlewī Sufi Order; Rumi and Turkey

The Mewlewī Sufi order was founded in 1273 by Rumi's followers after his death. 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. 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. The leadership of the order has been kept within Rumi's family in Konya uninterruptedly since then. 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. The music accompanying the samāʿ consists of settings of poems from the Maṭnawī and Dīwān-e Kabīr, or of Sultan Walad's poems. 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.

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. 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.

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. 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.

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

Religious denomination

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. 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.

Eight-hundredth anniversary celebrations

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. The commemoration at UNESCO itself took place on 6 September 2007; 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.

On 30 September 2007, Iranian school bells were rung throughout the country in honour of Mewlana. 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. 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. 2007 was declared as the "International Rumi Year" by UNESCO.

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."

Mawlana Rumi Review

The Mawlana Rumi Review 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 in Cambridge. 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."

See also

General

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

Poems by Rumi

• Rumi ghazal 163

Persian culture

• List of Persian poets and authors
• Persian literature
• Persian mysticism

Rumi scholars and writers

• Hamid Algar
• Rahim Arbab
• William Chittick
• Badiozzaman Forouzanfar
• Hossein Elahi Ghomshei
• Fatemeh Keshavarz
• Majid M. Naini
• Seyyed Hossein Nasr
• Franklin Lewis
• Leonard Lewisohn
• François Pétis de la Croix
• Annemarie Schimmel
• Dariush Shayegan
• Abdolkarim Soroush
• Abdolhamid Ziaei
• Abdolhossein Zarinkoob

English translators of Rumi poetry

• Arthur John Arberry
• William Chittick
• Ravan A. G. Farhadi
• Nader Khalili
• Daniel Ladinsky
• Franklin Lewis
• Majid M. Naini
• Reynold A. Nicholson
• James Redhouse
• Shahriar Shahriari
• Shahram Shiva

References

1. ^ Ritter, H.; Bausani, A. "ḎJ̲alāl al-Dīn Rūmī b. Bahāʾ al-Dīn Sulṭān al-ʿulamāʾ Walad b. Ḥusayn b. Aḥmad Ḵh̲aṭībī." Encyclopaedia of Islam. Edited by: P. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel and W.P. Heinrichs. Brill, 2007. Brill Online. Excerpt: "known by the sobriquet Mewlānā, persian poet and founder of the Mewlewiyya order of dervishes"
2. "Rumi | Biography, Poems, & Facts | Britannica". www.britannica.com. 7 January 2024. Retrieved 28 January 2024.
3. Harmless, William (2007). Mystics. Oxford University Press. p. 167. ISBN 978-0-19-804110-8.
4. ^ Annemarie Schimmel, "I Am Wind, You Are Fire," p. 11. She refers to a 1989 article by Fritz Meier:

   Tajiks and Persian admirers still prefer to call Jalaluddin 'Balkhi' because his family lived in Balkh, current day in Afghanistan before migrating westward. However, their home was not in the actual city of Balkh, since the mid-eighth century a center of Muslim culture in (Greater) Khorasan (Iran and Central Asia). Rather, as Meier has shown, it was in the small town of Wakhsh north of the Oxus that Baha'uddin Walad, Jalaluddin's father, lived and worked as a jurist and preacher with mystical inclinations. Lewis, Rumi : Past and Present, East and West: The Life, Teachings, and Poetry of Jalâl al-Din Rumi, 2000, pp. 47–49.

   Lewis has devoted two pages of his book to the topic of Wakhsh, which he states has been identified with the medieval town of Lêwkand (or Lâvakand) or Sangtude, which is about 65 kilometers southeast of Dushanbe, the capital of present-day Tajikistan. He says it is on the east bank of the Vakhshâb river, a major tributary that joins the Amu Daryâ river (also called Jayhun, and named the Oxus by the Greeks). He further states: "Bahâ al-Din may have been born in Balkh, but at least between June 1204 and 1210 (Shavvâl 600 and 607), during which time Rumi was born, Bahâ al-Din resided in a house in Vakhsh (Bah 2:143 book, "Ma`ârif."). Vakhsh, rather than Balkh was the permanent base of Bahâ al-Din and his family until Rumi was around five years old (mei 16–35) . At that time, in about the year 1212 (A.H. 608–609), the Walads moved to Samarqand (Fih 333; Mei 29–30, 36) , leaving behind Baâ al-Din's mother, who must have been at least seventy-five years old."
5. The Complete Idiot's Guide to Rumi Meditations, Penguin Group, 2008, p. 48, ISBN 9781592577361
6. Lewis, Franklin D. (2014). Rumi: Past and Present, East and West: The life, Teaching and poetry of Jalal Al-Din Rumi. Simon and Schuster. pp. 15–16, 52, 60, 89.
7. Zarrinkoob, Abdolhossein (2005). Serr-e Ney. Vol. 1. Instisharat-i Ilmi. p. 447.
8. Ramin Jahanbegloo, In Search of the Sacred : A Conversation with Seyyed Hossein Nasr on His Life and Thought, ABC-CLIO (2010), p. 141
9. Ahmad, Imtiaz. "The Place of Rumi in Muslim Thought." Islamic Quarterly 24.3 (1980): 67.
10. Lewis, Franklin D. (2008). Rumi: Past and Present, East and West: The life, Teaching and poetry of Jalal Al-Din Rumi. Oneworld Publication. p. 9. How is that a Persian boy born almost eight hundred years ago in Khorasan, the northeastern province of greater Iran, in a region that we identify today as in Central Asia, but was considered in those days as part of the greater Persian cultural sphere, wound up in central Anatolia on the receding edge of the Byzantine cultural sphere, in what is now Turkey, some 1,500 miles to the west?
11. Schimmel, Annemarie (7 April 1994). The Mystery of Numbers. Oxford University Press. p. 51. These examples are taken from the Persian mystic Rumi's work, not from Chinese, but they express the yang-yin [sic] relationship with perfect lucidity.
12. ^ Annemarie Schimmel, The Triumphal Sun: A Study of the Works of Jalaloddin Rumi, SUNY Press, 1993, p. 193: "Rumi's mother tongue was Persian, but he had learned during his stay in Konya, enough Turkish and Greek to use it, now and then, in his verse."
13. ^ Lewis, Franklin: "On the question of Rumi's multilingualism (pp. 315–317), we may still say that he spoke and wrote in Persian as a native language, wrote and conversed in Arabic as a learned "foreign" language and could at least get by at the market in Turkish and Greek (although some wildly extravagant claims have been made about his command of Attic Greek, or his native tongue being Turkish) (Lewis 2008:xxi). (Lewis, Rumi: Past and Present, East and West: The Life, Teachings and Poetry of Jalal al-Din Rumi, 2008). Lewis also points out that: "Living among Turks, Rumi also picked up some colloquial Turkish." (Lewis, Rumi: Past and Present, East and West: The Life, Teachings and Poetry of Jalal al-Din Rumi, 2008, p. 315). He also mentions Rumi composed thirteen lines in Greek (Franklin Lewis, Rumi: Past and Present, East and West: The Life, Teachings and Poetry of Jalal al-Din Rumi, One World Publication Limited, 2008, p. 316). On Rumi's son, Sultan Walad, Lewis mentions: "Sultan Walad elsewhere admits that he has little knowledge of Turkish" (Sultan Walad): Lewis, Rumi, "Past and Present, East and West: The Life, Teachings and Poetry of Jalal al-Din Rumi, One World Publication Limited, 2008, p. 239) and "Sultan Valad did not feel confident about his command of Turkish" (Lewis, Rumi: Past and Present, East and West, 2000, p. 240)
14. ^ Δέδες, Δ. (1993). "Ποιήματα του Μαυλανά Ρουμή" [Poems by Mowlānā Rūmī]. Τα Ιστορικά. 10 (18–19): 3–22.
15. Meyer, Gustav (1895). "Die griechischen Verse im Rabâbnâma". Byzantinische Zeitschrift. 4 (3). doi:10.1515/byzs.1895.4.3.401. S2CID 191615267.
16. "Greek Verses of Rumi & Sultan Walad". uci.edu. 22 April 2009. Archived from the original on 5 August 2012.
17. Gardet, Louis (1977). "Religion and Culture". In Holt, P.M.; Lambton, Ann K.S.; Lewis, Bernard (eds.). The Cambridge History of Islam, Part VIII: Islamic Society and Civilization. Cambridge University Press. p. 586. It is sufficient to mention 'Aziz al-Din Nasafi, Farid al-Din 'Attar and Sa'adi, and above all Jalal al-Din Rumi, whose Mathnawi remains one of the purest literary glories of Persia
18. ^ C.E. Bosworth, "Turkmen Expansion towards the west" in UNESCO History of Humanity, Volume IV, titled "From the Seventh to the Sixteenth Century", UNESCO Publishing / Routledge, p. 391: "While the Arabic language retained its primacy in such spheres as law, theology and science, the culture of the Seljuk court and secular literature within the sultanate became largely Persianized; this is seen in the early adoption of Persian epic names by the Seljuk rulers (Qubād, Kay Khusraw and so on) and in the use of Persian as a literary language (Turkmen must have been essentially a vehicle for everyday speech at this time). The process of Persianization accelerated in the 13th century with the presence in Konya of two of the most distinguished refugees fleeing before the Mongols, Bahā' al-Dīn Walad and his son Mawlānā Jalāl al-Dīn Rūmī, whose Mathnawī, composed in Konya, constitutes one of the crowning glories of classical Persian literature."
19. ^ "Rumi work translated into Kurdish". Hürriyet Daily News. 30 January 2015.
20. ^ Seyyed, Hossein Nasr (1987). Islamic Art and Spirituality. Suny Press. p. 115. Jalal al-Din was born in a major center of Persian culture, Balkh, from Persian speaking parents, and is the product of that Islamic Persian culture which in the 7th/13th century dominated the 'whole of the eastern lands of Islam and to which present day Persians as well as Turks, Afghans, Central Asian Muslims and the Muslims of the Indo-Pakistani subcontinent are heir. It is precisely in this world that the sun of his spiritual legacy has shone most brillianty during the past seven centuries. The father of Jalal al-Din, Muhammad ibn Husayn Khatibi, known as Baha al-Din Walad and entitled Sultan al-'ulama', was an outstanding Sufi in Balkh connected to the spiritual lineage of Najm al-Din Kubra.
21. Rahman, Aziz (27 August 2015). "Nazrul: The rebel and the romantic". Daily Sun. Archived from the original on 17 April 2017. Retrieved 12 July 2016.
22. Khan, Mahmudur Rahman (30 September 2018). "A tribute to Jalaluddin Rumi". Daily Sun.
23. "Interview: 'Many Americans Love Rumi...But They Prefer He Not Be Muslim'". RadioFreeEurope/RadioLiberty. 9 August 2010. Retrieved 22 August 2016.
24. "Interview: A mystical journey with Rumi". Asia Times. Archived from the original on 16 August 2010. Retrieved 22 August 2016.
25. ^ Haviland, Charles (30 September 2007). "The roar of Rumi—800 years on". BBC News. Retrieved 30 September 2007.
26. "Dîvân-i Kebîr Jalāl al-Dīn Rūmī". OMI – Old Manuscripts & Incunabula. Retrieved 22 August 2016.
27. Ciabattari, Jane (21 October 2014). "Why is Rumi the best-selling poet in the US?". BBC News. Retrieved 22 August 2016.
28. Tompkins, Ptolemy (29 October 2002). "Rumi Rules!". Time. ISSN 0040-781X. Retrieved 22 August 2016.
29. Sipahsalar, Faridun bin Ahmad (1946). Sa'id Nafisi (ed.). Risala-yi Ahwal-i Mawlana. Tehran. p. 5.{{cite book}}: CS1 maint: location missing publisher (link)
30. Rumi (2015). Selected Poems. Penguin Books. p. 350. ISBN 978-0-14-196911-4.
31. Lewis, Franklin (2008). Rumi: Past and Present, East and West: The Life, Teachings and Poetry of Jalal al-Din Rumi. One World Publication Limited. p. 9.
32. "ملای روم" in Dehkhoda Dictionary
33. H. Ritter, 1991, DJALĀL al-DĪN RŪMĪ, The Encyclopaedia of Islam (Volume II: C–G), 393.
34. Jalāl al-Dīn Rūmī (Maulana), Ibrahim Gamard, Rumi and Islam: Selections from His Stories, Poems, and Discourses, Annotated & Explained, SkyLight Paths Publishing, 2004.
35. Yalman, Suzan (7 July 2016), "Badr al-Dīn Tabrīzī", Encyclopaedia of Islam THREE, Brill, retrieved 7 June 2023, Badr al-Dīn Tabrīzī was the architect of the original tomb built for Mawlānā Jalāl al-Dīn Rūmī (d. 672/1273, in Konya), the great Persian mystic and poet.
36. ^ Seyyed Hossein Nasr, Islamic Art and Spirituality, SUNY Press, 1987. p. 115: "Jalal al-Din was born in a major center of Persian culture, Balkh, from Persian speaking parents, and is the product of that Islamic Persian culture which in the 7th/13th century dominated the 'whole of the eastern lands of Islam and to which present day Persians as well as Turks, Afghans, Central Asian Muslims and the Muslims of the Indo-Pakistani and the Muslims of the Indo-Pakistani subcontinent are heir. It is precisely in this world that the sun of his spiritual legacy has shone most brilliantly during the past seven centuries. The father of Jalal al-Din, Muhammad ibn Husayn Khatibi, known as Baha al-Din Walad and entitled Sultan al-'ulama', was an outstanding Sufi in Balkh connected to the spiritual lineage of Najm al-Din Kubra."
37. Lewis: Rumi: Past and Present, East and West. The Life Teachings and Poetry of Jalâl al-Din Rumi. One World Publications, Oxford, 2000, S. 47.
38. Lewis, Rumi: Past and Present, East and West: The life, Teaching and poetry of Jalal Al-Din Rumi, Oneworld Publication Limited, 2008 p. 9: "How is that a Persian boy born almost eight hundred years ago in Khorasan, the northeastern province of greater Iran, in a region that we identify today as Central Asia, but was considered in those days as part of the greater Persian cultural sphere, wound up in central Anatolia on the receding edge of the Byzantine cultural sphere"
39. Jafri, Maqsood, The gleam of wisdom, Sigma Press, 2003. p. 238: "Rumi has influenced a large number of writers while on the other hand he himself was under the great influence of Sanai and Attar.
40. Arberry, A. J., Sufism: An Account of the Mystics of Islam, Courier Dover Publications, November 9, 2001. p. 141.
41. Nasr, Seyyed Hossein, The Garden of Truth: The Vision and Promise of Sufism, Islam's Mystical Tradition, HarperCollins, 2 September 2008. p. 130: "Attar has traversed the seven cities of Love, We are still at the turn of one street!"
42. Grousset, Rene, The Empire of the Steppes: A History of Central Asia, (Rutgers University Press, 2002), 157; "...the Seljuk court at Konya adopted Persian as its official language".
43. Aḥmad of Niǧde's "al-Walad al-Shafīq" and the Seljuk Past, A.C.S. Peacock, Anatolian Studies, Vol. 54, (2004), 97; With the growth of Seljuk power in Rum, a more highly developed Muslim cultural life, based on the Persianate culture of the Great Seljuk court, was able to take root in Anatolia
44. Findley, Carter Vaughn, The Turks in World History, Oxford University Press, 11 November 2004. p. 72: Meanwhile, amid the migratory swarm that Turkified Anatolia, the dispersion of learned men from the Persian-speaking east paradoxically made the Seljuks court at Konya a new center for Persian court culture, as exemplified by the great mystical poet Jelaleddin Rumi (1207–1273).
45. Barks, Coleman, Rumi: The Book of Love: Poems of Ecstasy and Longing, HarperCollins, 2005, p. xxv, ISBN 978-0-06-075050-3.
46. Note: Rumi's shrine is now known as the "Mevlâna Museum" in Turkey.
47. Lewis, Rumi: Past and Present, East and West, Oneworld Publications, 2000.

    How is it that a Persian boy born almost eight hundred years ago in Khorasan, the northeastern province of greater Iran, in a region that we identify today as Central Asia, but was considered in those days as part of the Greater Persian cultural sphere, wound up in Central Anatolia on the receding edge of the Byzantine cultural sphere, in which is now Turkey

48. ^ Lewis, Rumi: Past and Present, East and West, Oneworld Publications, 2008 (revised edition), pp. 90–92: "Baha al-Din’s disciples also traced his family lineage to the first caliph, Abu Bakr (Sep 9; Af 7; JNO 457; Dow 213). This probably stems from willful confusion over his paternal great grandmother, who was the daughter of Abu Bakr of Sarakhs, a noted jurist (d. 1090). The most complete genealogy offered for family stretches back only six or seven generations and cannot reach to Abu Bakr, the companion and first caliph of the Prophet, who died two years after the Prophet, in C.E. 634 (FB 5–6 n.3)."
49. Can, Sefik (2006). Fundamentals Of Rumis Thought. Tughra Books. ISBN 9781597846134.
50. Algar, H., “BAHĀʾ-AL-DĪN MOḤAMMAD WALAD“, Encyclopedia Iranica. There is no reference to such descent in the works of Bahāʾ-e Walad and Mawlānā Jalāl-al-Dīn or in the inscriptions on their sarcophagi. The attribution may have arisen from confusion between the caliph and another Abū Bakr, Šams-al-Aʾemma Abū Bakr Saraḵsī (d. 483/1090), the well-known Hanafite jurist, whose daughter, Ferdows Ḵātūn, was the mother of Aḥmad Ḵaṭīb, Bahāʾ-e Walad's grandfather (see Forūzānfar, Resāla, p. 6). Tradition also links Bahāʾ-e Walad's lineage to the Ḵᵛārazmšāh dynasty. His mother is said to have been the daughter of ʿAlāʾ-al-Dīn Moḥammad Ḵārazmšāh (d. 596/1200), but this appears to be excluded for chronological reasons (Forūzānfar, Resāla, p. 7).
51. (Ritter, H.; Bausani, A. "ḎJalāl al- Dīn Rūmī b. Bahāʾ al-Dīn Sulṭān al-ʿulamāʾ Walad b. Ḥusayn b. Aḥmad Ḵhaṭībī". Encyclopaedia of Islam. Edited by P. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel and W. P. Heinrichs. Brill, 2009. Brill Online. Excerpt: "known by the sobriquet Mawlānā (Mevlâna), Persian poet and founder of the Mawlawiyya order of dervishes"): "The assertions that his family tree goes back to Abū Bakr, and that his mother was a daughter of the Ḵhwārizmshāh ʿAlāʾ al-Dīn Muḥammad (Aflākī, i, 8–9) do not hold on closer examination (B. Furūzānfarr, Mawlānā Ḏjalāl Dīn, Tehrān 1315, 7; ʿAlīnaḳī Sharīʿatmadārī, Naḳd-i matn-i mathnawī, in Yaghmā, xii (1338), 164; Aḥmad Aflākī, Ariflerin menkibeleri, trans. Tahsin Yazıcı, Ankara 1953, i, Önsöz, 44).").
52. Lewis, Rumi: Past and Present, East and West, Oneworld Publications, 2008 (revised edition). p. 44: "Baha al-Din’s father, Hosayn, had been a religious scholar with a bent for asceticism, occupied like his own father before him, Ahmad, with the family profession of preacher (khatib). Of the four canonical schools of Sunni Islam, the family adhered to the relatively liberal Hanafi fiqh. Hosayn-e Khatibi enjoyed such renown in his youth—so says Aflaki with characteristic exaggeration—that Razi al-Din Nayshapuri and other famous scholars came to study with him (Af 9; for the legend about Baha al-Din, see below, "The Mythical Baha al-Din"). Another report indicates that Baha al-Din's grandfather, Ahmad al-Khatibi, was born to Ferdows Khatun, a daughter of the reputed Hanafite jurist and author Shams al-A’emma Abu Bakr of Sarakhs, who died circa 1088 (Af 75; FB 6 n.4; Mei 74 n. 17). This is far from implausible and, if true, would tend to suggest that Ahmad al-Khatabi had studied under Shams al-A’emma. Prior to that the family could supposedly trace its roots back to Isfahan. We do not learn the name of Baha al-Din's mother in the sources, only that he referred to her as "Mama" (Mami), and that she lived to the 1200s." (p. 44)
53. Ahmed, Akbar (2011). Suspended Somewhere Between: A Book of Verse. PM Press. pp. i. ISBN 978-1-60486-485-4.
54. El-Fers, Mohamed (2009). Mevlana Celaleddin Rumi. MokumTV. p. 45. ISBN 978-1-4092-9291-3.
55. "Hz. Mawlana and Shams". semazen.net.
56. The Essential Rumi. Translations by Coleman Barks, p. xx.
57. Rumi: Daylight: A Daybook of Spiritual Guidance. Shambhala Publications. 1999. ISBN 978-0-8348-2517-8.
58. Nasr, Seyyed Hossein (1987). Islamic Art and Spirituality. SUNY Press. p. 120. ISBN 978-0-88706-174-5.
59. ^ Mojaddedi, Jawid (2004). "Introduction". Rumi, Jalal al-Din. The Masnavi, Book One. Oxford University Press (Kindle Edition). p. xix.
60. "Mevlana Jalal al-din Rumi". Anatolia.com. 2 February 2002. Archived from the original on 2 February 2002.
61. Crane, H. (1993). "Notes on Saldjūq Architectural Patronage in Thirteenth Century Anatolia". Journal of the Economic and Social History of the Orient. 36 (1): 1–57. doi:10.1163/156852093X00010. JSTOR 3632470. ProQuest 1304344524.
62. Chittick, William C. (2017). "RUMI, JALĀL-AL-DIN vii. Philosophy". Encyclopaedia Iranica.
63. Ibrahim Gamard (with gratitude for R. A. Nicholson's 1930 British translation). The Mathnawî-yé Ma'nawî – Rhymed Couplets of Deep Spiritual Meaning of Jalaluddin Rumi.{{cite book}}: CS1 maint: numeric names: authors list (link)
64. Naini, Majid. The Mysteries of the Universe and Rumi's Discoveries on the Majestic Path of Love.
65. Mojaddedi, Jawid (2004). "Introduction". Rumi, Jalal al-Din. The Masnavi, Book One. Oxford University Press (Kindle Edition). p. xix. Rumi's Masnavi holds an exalted status in the rich canon of Persian Sufi literature as the greatest mystical poem ever written. It is even referred to commonly as 'the Koran in Persian'.
66. Abdul Rahman Jami notes:

    من چه گویم وصف آن عالی‌جناب — نیست پیغمبر ولی دارد کتاب

    مثنویّ معنویّ مولوی — هست قرآن در زبان پهلوی

    What can I say in praise of that great one?
    He is not a Prophet but has come with a book;
    The Spiritual Masnavi of Mowlavi
    Is the Qur'an in the language of Pahlavi (Persian).

    (Khawaja Abdul Hamid Irfani, "The Sayings of Rumi and Iqbal", Bazm-e-Rumi, 1976.)

67. Mojaddedi, Jawid (2004). "Introduction". Rumi, Jalal al-Din. The Masnavi, Book One. Oxford University Press (Kindle Edition). pp. xii–xiii. Towards the end of his life he presented the fruit of his experience of Sufism in the form of the Masnavi, which has been judged by many commentators, both within the Sufi tradition and outside it, to be the greatest mystical poem ever written.
68. Lewis, Rumi: Past and Present, East and West, Oneworld Publications, 2008 (revised edition). p. 306: "The manuscripts versions differ greatly in the size of the text and orthography. Nicholson’s text has 25,577 lines though the average medieval and early modern manuscripts contained around 27,000 lines, meaning the scribes added two thousand lines or about eight percent more to the poem composed by Rumi. Some manuscripts give as many as 32,000!"
69. Virani, Shafique N. (January 2019). "Persian Poetry, Sufism and Ismailism: The Testimony of Khwājah Qāsim Tushtarī's Recognizing God". Journal of the Royal Asiatic Society. 29 (1): 17–49. doi:10.1017/S1356186318000494. S2CID 165288246. ProQuest 2300038453.
70. Lewis, Rumi: Past and Present, East and West: The Life, Teaching, and Poetry of Jalâl al-Din Rumi (2008), p. 314: "The Foruzanfar's edition of the Divan-e Shams compromises 3229 ghazals and qasidas making a total of almost 35000 lines, not including several hundred lines of stanzaic poems and nearly two thousand quatrains attributed to him”
71. Dar al-Masnavi Website, accessed December 2009: According to the Dar al-Masnavi website: “In Forûzânfar's edition of Rumi's Divan, there are 90 ghazals (Vol. 1, 29; Vol. 2, 1; Vol. 3, 6; Vol. 4, 8; Vol. 5, 19, Vol. 6, 0; Vol. 7, 27) and 19 quatrains entirely in Arabic. In addition, there are ghazals which are all Arabic except for the final line; many have one or two lines in Arabic within the body of the poem; some have as many as 9–13 consecutive lines in Arabic, with Persian verses preceding and following; some have alternating lines in Persian, then Arabic; some have the first half of the verse in Persian, the second half in Arabic.”
72. Mecdut MensurOghlu: “The Divan of Jalal al-Din Rumi contains 35 couplets in Turkish and Turkish-Persian which have recently been published me” (Celal al-Din Rumi’s turkische Verse: UJb. XXIV (1952), pp. 106–115)
73. Lewis, Rumi: Past and Present, East and West: The Life, Teaching, and Poetry of Jalâl al-Din Rumi (2008): "a couple of dozen at most of the 35,000 lines of the Divan-I Shams are in Turkish, and almost all of these lines occur in poems that are predominantly in Persian".
74. Nicholas, Nick (22 April 2009). "Greek Verses of Rumi & Sultan Walad". Opoudjis.
75. Lewis, Rumi: Past and Present, East and West: The Life, Teaching, and Poetry of Jalâl al-Din Rumi (2008): "Three poems have bits of demotic Greek; these have been identified and translated into French, along with some Greek verses of Sultan Valad. Golpinarli (GM 416–417) indicates according to Vladimir Mir Mirughli, the Greek used in some of Rumi's macaronic poems reflects the demotic Greek of the inhabitants of Anatolia. Golpinarli then argues that Rumi knew classical Persian and Arabic with precision, but typically composes poems in a more popular or colloquial Persian and Arabic."
76. Lewis, Rumi: Past and Present, East and West — The Life, Teachings, and Poetry of Jalal al-Din Rumi, Oneworld Publications, 2000, Chapter 7.
77. “As Safa points out (Saf 2:1206) the Discourse reflect the stylistics of oral speech and lacks the sophisticated word plays, Arabic vocabulary and sound patterning that we would except from a consciously literary text of this period. Once again, the style of Rumi as lecturer or orator in these discourses does not reflect an audience of great intellectual pretensions, but rather middle-class men and women, along with number of statesmen and rulers" (Lewis, Rumi: Past and Present, East and West, Oneworld Publications, 2008, p. 292).
78. Lewis, Rumi: Past and Present, East and West, Oneworld Publications, 2008, p. 293.
79. Lewis, Rumi: Past and Present, East and West, Oneworld Publications, 2008, p. 295: "In contrast with the prose of his Discourses and sermons, the style of the letters is consciously sophisticated and epistolary, in conformity with the expectations of correspondence directed to nobles, statesmen and kings."
80. Demmrich, Sarah, and Ulrich Riegel, eds. Western and Eastern perspectives on religion and religiosity. Vol. 14. Waxmann Verlag, 2020. p. 51
81. Demmrich, Sarah, and Ulrich Riegel, eds. Western and Eastern perspectives on religion and religiosity. Vol. 14. Waxmann Verlag, 2020. p. 52
82. Demmrich, Sarah, and Ulrich Riegel, eds. Western and Eastern perspectives on religion and religiosity. Vol. 14. Waxmann Verlag, 2020. p. 53
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84. Rumi: 53 Secrets from the Tavern of Love, trans. by Amin Banani and Anthony A. Lee, p. 3
85. Verse (21:107) – English Translation
86. Gamard, Ibrahim (2004). Rumi and Islam. SkyLight Paths. p. 163. ISBN 978-1-59473-002-3.
87. Gamard, Ibrahim (2004). Rumi and Islam. SkyLight Paths. p. 177. ISBN 978-1-59473-002-3.
88. Lewis 2000, pp. 407–408
89. Lewis 2000, p. 408
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Further reading

English translations

• 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.

Life and work

• 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).

Persian literature

• 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).
• Mozaffari, Ali; Akbar, Ali (2023). "Heritage diplomacy and soft power competition between Iran and Turkey: competing claims over Rumi and Nowruz". International Journal of Cultural Policy. 30 (5): 597–614. doi:10.1080/10286632.2023.2241872. S2CID 261025849.

External links

• Works by Rumi at Project Gutenberg
• Works by or about Rumi at the Internet Archive
• Works by Rumi at LibriVox (public domain audiobooks)
• Works by Rumi at Open Library
• Dar al Masnavi, several English versions of selections by different translators.
• Poems by Rumi in English at the Academy of American Poets
• Masnavi-e Ma'navi, recited in Persian by Mohammad Ghanbar

Articles related to Rumi

v t e Sufism Sufi orders Qadiriyya ('Abd al-Qadir al-Gilani) Chishtiyya (Mu'in al-Din Chishti) Naqshbandiyya (Baha' al-Din Naqshband) Suhrawardiyya (Shihab al-Din 'Umar al-Suhrawardi) Rifa'iyya (Ahmad al-Rifa'i) Badawiyya (Ahmad al-Badawi) Desuqiyya (Ibrahim al-Desuqi) Shadhiliyya (Abu al-Hasan al-Shadhili) Akbariyya (Ibn Arabi) Khalwatiyya ('Umar al-Khalwati) Rahmaniyya (Muhammad b. 'Abd al-Rahman al-Azhari) Bayramiyya (Bayram Wali) Ba 'Alawiyya (Muhammad ibn 'Ali Ba 'Alawi) Tijaniyya (Ahmad al-Tijani) Idrisiyya (Ahmad ibn Idris al-Fasi) Practices Dhikr Haḍra Zuhd Ziyarat Mawlid Muraqabah Taqwa Tazkiyah Tawassul Tabarruk Tawakkul Ideas Ihsan Wajd Kashf Karamat Nūr Dhawq Ishq Murid Salik Sufi studies Sufi poetry Sufi philosophy Sufi literature Al-Risala al-Qushayriyya Hilyat al-Awliya' Kashf al-Mahjub The Alchemy of Happiness The Revival of the Religious Sciences Al-Burda Dala'il al-Khayrat Fadha'il al-'Amal Notable Sufis 2nd AH/8th AD Al-Hasan al-Basri (d. 110 AH) Malik ibn Dinar (d. 128 AH) Ibrahim ibn Adham (d. 160 AH) Sufyan al-Thawri (d. 161 AH) Dawud al-Ta'i (d. 165 AH) 'Abd al-Wahid ibn Zaid (d. 177 AH) Rabi'a al-'Adawiyya (d. 180 AH) Ibn al-Mubarak (d. 181 AH) Al-Fudayl ibn 'Iyad (d. 188 AH) Shaqiq al-Balkhi (d. 194 AH) Ma'ruf al-Karkhi (d. 200 AH) 3rd AH/9th AD Al-Darani (d. 205 or 215 AH) Bishr al-Hafi (d. 227 AH) Al-Harith al-Muhasibi (d. 243 AH) Dhul-Nun al-Misri (d. 245 AH) Sari al-Saqati (d. 253 AH) Yahya ibn Mu'adh al-Razi (d. 258 AH) Abu Sa'id al-Kharraz (d. 277 or 286 AH) Sahl al-Tustari (d. 283 AH) Al-Hakim al-Tirmidhi (d. 295 or 320 AH) Abu al-Husain al-Nuri (d. 295 AH) 4th AH/10th AD Ruwaym (d. 303 AH) Abu Bakr al-Shibli (d. 334 AH) Abu Talib al-Makki (d. 386 AH) Abu Bakr al-Kalabadhi (d. 380 AH) Sufi leaders Salah al-Din al-Ayyubi (d. 589 AH) Muzaffar al-Din Gökböri (d. 630 AH) Yusuf Abu al-Haggag (d. 642 AH) Muhammad al-Fateh (d. 886 AH) Aurangzeb (d. 1118 AH) Fazl-e-Haq Khairabadi (d. 1277 AH) Bahadur Shah Zafar (d. 1278 AH) Imam Shamil (d. 1287 AH) Emir Abdel-Kader (d. 1300 AH) Muhammad Ahmad (d. 1302/1885) Omar al-Mukhtar (d. 1350 AH) 'Izz al-Din al-Qassam (d. 1354 AH) Portal v t e Muslim scholars of the Hanafi school by century (AH CE) 2nd/8th Abu Hanifa (founder of the school; 699–767) Abu Yusuf (738–798) Ibn al-Mubarak (726–797) Muhammad al-Shaybani (749–805) Waki' ibn al-Jarrah (d. 812) 3rd/9th Isa ibn Aban (d. 836) Ahmad ibn Abi Du'ad (777–854) Yahya ibn Aktham (d. 857) Al-Hakim al-Tirmidhi (d. 869) Al-Ḫaṣṣāf (d. 874) Abu Bakr al-Samarqandi (d. 882) 4th/10th Al-Tahawi (843–933) Abu Mansur al-Maturidi (853–944) Al-Hakim al-Samarqandi (b. 874) Al-Jassas (917–981) Abu al-Layth al-Samarqandi (944–983) 5th/11th Abu al-Husayn al-Basri (d. 1044) Karima al-Marwaziyya (969–1069) Ali Hujwiri (1009–1072) Al-Bazdawi (1010–1089) Al-Sarakhsi (d. 1090) Abu al-Yusr al-Bazdawi (1030–1100) Abu al-Mu'in al-Nasafi (d. 1115) Abu al-Thana' al-Lamishi 6th/12th Abu Ishaq al-Saffar al-Bukhari (d. 1139) Ibn al-Malāḥimī (d. 1141) Yusuf Hamadani (1062–1141) Abu Hafs Umar al-Nasafi (1067–1142) Al-Zamakhshari (1074–1143) Siraj al-Din al-Ushi (d. 1180) Nur al-Din al-Sabuni (d. 1184) Fatima al-Samarqandi (d. 1185) Al-Kasani (d. 1191) Jamal al-Din al-Ghaznawi (d. 1197) Burhan al-Din al-Marghinani (1135–1197) 7th/13th Rumi (1207–1273) Jalaluddin Tabrizi (d. 1228) Qutbuddin Bakhtiar Kaki (1173–1235) Mu'in al-Din Chishti 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Ebussuud Efendi (1490–1574) Hamza Makhdoom (1494–1576) Wajihuddin Alvi (1490–1580) Taşköprülüzade Ahmet (1495–1561) Yaqub Sarfi Kashmiri (1521–1595) Sadeddin Efendi (1536–1599) Mustafa Selaniki (d. 1600) Ali al-Qari (d. 1606) 11th/17th Ahmad Sirhindi (1564–1624) Esad Efendi (1570–1625) Kadızade Mehmed (1582–1635) 'Abd al-Haqq al-Dehlawi (1551–1642) Mehmed Efendi (1595–1654) Kâtip Çelebi (1609–1657) Jana Begum Shihab al-Din al-Khafaji (1569–1659) Khayr al-Din al-Ramli (1585–1671) Syed Rafi Mohammad (d. 1679) Mir Zahid Harawi (d. 1689) Syed Inayatullah (d. 1713) 12th/18th Shah Abdur Rahim (1644–1719) Zinat-un-Nissa Begum (1643–1721) Syed Hayatullah (d. 1722) Abd al-Ghani al-Nabulsi (1641–1731) Syed Mohammad Zaman (d. 1756) Hashim Thattvi (1692–1761) Shah Waliullah Dehlawi (1703–1762) Shah Nuri Bengali (d. 1785) Mirza Mazhar Jan-e-Janaan (1699–1781) Murtada al-Zabidi (1732–1790) Sanaullah Panipati (1730–1810) Syed Mohammad Rafi (d. 1803) Majduddin (d. 1813) 13th/19th Çerkes Halil Efendi (d. 1821) Ghulam Ali Dehlavi (1743–1824) Shah Abdul Aziz (1746–1824) Fatima al-Fudayliya (d. 1831) Syed Ahmad Barelvi (1786–1831) Syed Mir Nisar Ali (1782–1831) Ibn Abidin (1784–1836) Haji Shariatullah (1781–1840) Shah Muhammad Ishaq (1783–1846) Mamluk Ali Nanautawi (1789–1851) Mahmud al-Alusi (1802–1854) Fazl-e-Haq Khairabadi (1796–1861) Dudu Miyan (1819–1862) Karamat Ali Jaunpuri (1800–1873) Al-Maydani (1807–1861) Haji Dost Muhammad Qandhari (1801–1868) Mehr Ali Qadiri (1808–1868) Yusuf Ma Dexin (1794–1874) Naqi Ali Khan (1830–1880) Muhammad Qasim Nanautavi (1832–1880) Ahmad Ali Saharanpuri (1810–1880) Yaqub Nanautawi (1833–1884) Mazhar Nanautawi (1821–1885) Ubaidullah Suhrawardy (1832–1885) Abd al-Hayy al-Lucknawi (1848–1886) Siddiq Bharchundi (1819–1890) Rafiuddin Deobandi (1836–1890) Rahmatullah Kairanawi (1818–1891) Mustafa Ruhi Efendi (1800–1891) Mahmoodullah Hussaini (d. 1894) Syed Ahmad Dehlavi (died 1894) Imdadullah Muhajir Makki (1817–1899) Hafiz Ahmad Jaunpuri (1834–1899) Rashid Ahmad Gangohi (1826–1905) Abdul Wahid Bengali (1850–1905) Syed Ahmadullah Maizbhandari (1826–1906) Fazlur Rahman Usmani (1831–1907) Abd Allah ibn Abbas ibn Siddiq (1854–1907) Muhammad Naimuddin (1832–1907) Hassan Raza Khan (1859–1908) Sayyid Muhammad Abid (1834–1912) Ahmad Hasan Amrohi (1850–1912) Kareemullah Shah (1838–1913) Shibli Nomani (1857–1914) Najib Ali Choudhury (fl. 1870s) 14th/20th Barelvi Asrarullah Hussaini (1856–1920) Ahmed Raza Khan Barelvi (1856–1921) Muhammad Amjad (d. 1927) Ghulam Muhammad Dinpuri (1835–1936) Qasim Sadiq (1845–1942) Hamid Raza Khan (1875–1943) Amjad Ali Aazmi (1882–1948) Naeem-ud-Deen Muradabadi (1887–1948) Abdullah Barelvi (1841–1949) Jamaat Ali Shah (1834–1951) Murtaza Hasan Chandpuri (1868–1951) Kifayatullah Dehlawi (1875–1952) Shihabuddeen Ahmed Koya Shaliyathi (1885–1954) Abdul Aleem Siddiqi (1892–1954) Amin ul-Hasanat (1922–1960) Sardar Ahmad Chishti (1903–1962) Ibrahim Raza Khan (1907–1965) Abdul Hamid Qadri Badayuni (1898–1970) Mohammad Abdul Ghafoor Hazarvi (1909–1970) ​Fazlur Rahman Ansari (1914–1974) Ghulam Mohiuddin Ghaznavi (1902–1975) Mustafa Raza Khan (1892–1981) Ziauddin Madni (1877–1981) Khwaja Qamar ul Din Sialvi (1906–1981) Muslehuddin Siddiqui (1918–1983) Faiz-ul Hassan Shah (1911–1984) Shafee Okarvi (1930–1984) Ahmad Saeed Kazmi (1913–1986) Shujaat Ali Qadri (1941–1993) Waqaruddin Qadri (1915–1993) Abdul Wahab Siddiqi (1942–1994) Karam Shah Azhari (1918–1998) Sadruddin Islahi (1917–1998) Ghulam Ali Okarvi (1919–2000) Rashid Ahmed Jaunpuri (1889–2001) Arshadul Qadri (1925–2002) Ibrahim Siddiqui (1930–2002) Shah Ahmad Noorani (1926–2003) Sarfraz Ahmed Naeemi (1948–2009) Deobandi Imamuddin Punjabi (died 1916) Abdul Hamid Madarshahi (1869–1920) Mahmud Hasan Deobandi (1851–1920) Sufi Azizur Rahman (1862–1922) Khalil Ahmad Saharanpuri (1852–1927) Muhammad Ali Mungeri (1846–1927) Azizur Rahman Usmani (1859–1928) Muhammad Ahmad Nanautawi (1862–1930) Ibrahim Ali Tashna (1872–1931) Anwar Shah Kashmiri (1875–1933) Sayyid Mumtaz Ali (1860–1935) Majid Ali Jaunpuri (d. 1935) Abul Muhasin Sajjad (1880–1940) Shukrullah Mubarakpuri (1895–1942) Ashraf Ali Thanwi (1863–1943) Ibrahim Ujani (1863–1943) Habibullah Qurayshi (1865–1943) Ubaidullah Sindhi (1872–1944) Ilyas Kandhlawi (1885–1944) Asghar Hussain Deobandi (1877–1945) Sahool Bhagalpuri (d. 1948) Sulaiman Nadvi (1884–1953) Shabbir Ahmad Usmani (1887–1949) Izaz Ali Amrohi (1882–1955) Manazir Ahsan Gilani (1892–1956) Hussain Ahmed Madani (1879–1957) Ahmad Saeed Dehlavi (1888–1959) Badre Alam Merathi (1898–1965) Azizul Haq (1903–1961) Maqsudullah (1883–1961) Abdul Qadir Raipuri (1878–1962) Ahmed Ali Lahori (1887–1962) Hifzur Rahman Seoharwi (1900–1962) Yusuf Kandhlawi (1917–1965) Shah Ahmad Hasan (1882–1967) Shamsul Haque Faridpuri (1896–1969) Khair Muhammad Jalandhari (1895–1970) Muhammad Ali Jalandhari (1895–1971) Mushahid Ahmad Bayampuri (1907–1971) Abdur Rahman Kashgari (1912–1971) Syed Fakhruddin Ahmad (1889–1972) Deen Muhammad Khan (1900–1974) Zafar Ahmad Usmani (1892–1974) Muhammad Miyan Deobandi (1903–1975) Ibrahim Balyawi (1887–1976) Muhammad Faizullah (1892–1976) Abdul Wahhab Pirji (1895–1976) Athar Ali Bengali (1891–1976) Shafi Usmani (1897–1976) Yusuf Banuri (1908–1977) Syed Muhammad Ishaq (1915–1977) Ahmed Ali Badarpuri (1915–2000) Mehboob Rizwi (1911–1979) Sahvi Shah (1923–1979) Mufti Mehmood (1919–1980) Shah Abd al-Wahhab (1894–1982) Zakariyya Kandhlawi (1898–1982) Tayyib Qasmi (1897–1983) Shamsul Haq Afghani (1901–1983) Ibrahim Chatuli (1894–1984) Atiqur Rahman Usmani (1901–1984) Saeed Ahmad Akbarabadi (1908–1985) Azhar Shah Qaiser (1920–1985) Harun Babunagari (1902–1986) Abdur Rashid Tarkabagish (1900–1986) Hafizur Rahman Wasif Dehlavi (1910–1987) Muhammadullah Hafezzi (1895–1987) Abdul Aziz Malazada (1917–1987) Shamsul Huda Panchbagi (1897–1988) Abdul Haq Akorwi (1912–1988) Abdul Jalil Badarpuri (1925–1989) Abdul Matin Fulbari (1915–1990) Minnatullah Rahmani (1913–1991) Taqi Amini (1926–1991) Habib al-Rahman al-A'zami (1900–1992) Muhammad Yunus (1906–1992) Masihullah Khan (1912–1992) Abul Hasan Jashori (1918–1993) Shams Naved Usmani (1931–1993) Inamul Hasan Kandhlawi (1918–1995) Mahmood Hasan Gangohi (1907–1996) Athar Mubarakpuri (1916–1996) Shamsuddin Qasemi (1935–1996) Manzoor Nomani (1905–1997) Sultan Ahmad Nanupuri (1914–1997) Muhammad Abdullah Ghazi (1935–1998) Abul Hasan Ali Hasani Nadwi (1913–1999) Ismail Katki (1914–2005) Sharif Hasan Deobandi (1920–1977) Nur Uddin Gohorpuri (1924–2005) Ashraf Ali Bishwanathi (1928–2005) Kafilur Rahman Nishat Usmani (1942–2006) Syed Fazlul Karim (1935–2006) Abdullah Abbas Nadwi (1925–2006) Sirajussajidin Katki (1939–2006) Abrarul Haq Haqqi (1920–2006) Ubaidul Haq (1928–2007) Anzar Shah Kashmiri (1927–2008) Obaidul Haque Wazirpuri (1934–2008) Mehmet Cemaleddin Efendi (1848–1917) Abdul Awwal Jaunpuri (1867–1921) Azimuddin Hanafi (1838–1922) Medeni Mehmet Nuri Efendi (1859–1927) Hamiduddin Farahi (1863–1930) Machiliwale Shah (d. 1932) Abdur Rab Jaunpuri (1875–1935) Meher Ali Shah (1859–1937) Ghulamur Rahman Maizbhandari (1865–1937) Muhammad Ishaq (1883–1938) Mohammad Abu Bakr Siddique (1845–1939) Abd Allah Siraj (1876–1949) Khwaja Yunus Ali (1886–1951) Nesaruddin Ahmad (1873–1952) Al-Kawthari (1879–1952) Mustafa Sabri (1869–1954) Ghousi Shah (1893–1954) Abdul Khaleque Chhaturawi (1892–1955) Ahmed Ali Enayetpuri (1898–1959) Abdul Batin Jaunpuri (1900–1973) Momtazuddin Ahmad (1889–1974) Muhammad Abu Zahra (1898–1974) Amimul Ehsan Barkati (1911–1974) Ghulam Mohiyuddin Gilani (1891–1974) Abul Wafa Al Afghani (1893–1975) Abdul Majid Daryabadi (1892–1977) Abul A'la Maududi (1903–1979) Abdur Rahim Firozpuri (1918–1987) Muntakhib al-Haqq (fl. 1980s) Abu Zafar Mohammad Saleh (1915–1990) Ahmed Muhyuddin Nuri Shah Jilani (1915–1990) Sayed Moazzem Hossain (1901–1991) Hamid al-Ansari Ghazi (1909–1992) Ayub Ali (1919–1995) Mukhtar Ashraf (1916–1996) Abdul Haque Faridi (1903–1996) Shamsul-hasan Shams Barelvi (1917–1997) Abd al-Fattah Abu Ghudda (1917–1997) Amin Ahsan Islahi (1904–1997) Ghulam Moinuddin Gilani (1920–1997) Naeem Siddiqui (1916–2002) Abdul Latif Fultali (1913–2008) Muhammad Abdullah (1932–2008) Naseeruddin Naseer Gilani (1949–2009) 15th/21st Israr Ahmed (1932–2010) Marghubur Rahman (1914–2010) Abu Saeed Muhammad Omar Ali (1945–2010) Naseer Ahmad Khan Bulandshahri (1918–2010) Zafeeruddin Miftahi (1926–2011) Azizul Haque (1919–2012) Abdus Sattar Akon (1929–2012) Shah Saeed Ahmed Raipuri (1926–2012) Fazlul Haque Amini (1945–2012) Wahbi Sulayman Ghawji (1923–2013) Muhammad Fazal Karim (1954–2013) Qazi Mu'tasim Billah (1933–2013) Zubairul Hasan Kandhlawi (1950–2014) Nurul Islam Farooqi (1959–2014) Ahmad Naruyi (1963–2014) Asad Muhammad Saeed as-Sagharji (d. 2015) Abdur Rahman Chatgami (1920–2015) Abdul Majeed Ludhianvi (1935–2015) Abdullah Quraishi Al-Azhari (1935–2015) Sibtain Raza Khan (1927–2015) Muhiuddin Khan (1935–2016) Abdul Jabbar Jahanabadi (1937–2016) Shah Turab-ul-Haq (1944–2016) Saleemullah Khan (1921–2017) Yunus Jaunpuri (1937–2017) Alauddin Siddiqui (1938–2017) Muhammad Abdul Wahhab (1923–2018) Salim Qasmi (1926–2018) Akhtar Raza Khan (1943–2018) Iftikhar-ul-Hasan Kandhlawi (1922–2019) Yusuf Motala (1946–2019) Ghulam Nabi Kashmiri (1965–2019) Khalid Mahmud (1925–2020) Tafazzul Haque Habiganji (1938–2020) Muhammad Abdus Sobhan (1936–2020) Abdul Momin Imambari (1930–2020) Saeed Ahmad Palanpuri (1940–2020) Salman Mazahiri (1946–2020) Shah Ahmad Shafi (1945–2020) Adil Khan (1957–2020) Khadim Hussain Rizvi (1966–2020) Nur Hossain Kasemi (1945–2020) Azizur Rahman Hazarvi (1948–2020) Nizamuddin Asir Adrawi (1926–2021) Muhammad Ali al-Sabuni (1930–2021) Muhammad Wakkas (1952–2021) Noor Alam Khalil Amini (1952–2021) Usman Mansoorpuri (1944–2021) Junaid Babunagari (1953–2021) Wali Rahmani (1943–2021) Ebrahim Desai (1963–2021) Abdus Salam Chatgami (1943–2021) Abdur Razzaq Iskander (1935–2021) Nurul Islam Jihadi (1916–2021) Faizul Waheed (1964–2021) Wahiduddin Khan (1925–2021) AbdulWahid Rigi (d. 2022) Abdul Halim Bukhari (1945–2022) Rafi Usmani (1936–2022) Delwar Hossain Sayeedi (1940–2023) Shahidul Islam (1960–2023) Living Saifur Rahman Nizami (b. 1916) Ghulam Rasool Jamaati (b. 1923) Syed Waheed Ashraf (b. 1933) Syed Abdul Qadir Jilani (b. 1935) Muhibbullah Babunagari (b. 1935) Ziaul Mustafa Razvi Qadri (b. 1935) Abdul Qadir Pakistani (b. 1935) Nematullah Azami (b. 1936) Yusuf Ziya Kavakçı (b. 1938) Madni Miyan (b. 1938) Qamruddin Ahmad Gorakhpuri (b. 1938) Sultan Zauq Nadvi (b. 1939) Zia Uddin (b. 1941) Arshad Madani (b. 1941) Taqi Usmani (b. 1943) Kamaluddin Zafree (b. 1945) Muneeb-ur-Rehman (b. 1945) Qamaruzzaman Azmi (b. 1946) Abdolhamid Ismaeelzahi (b. 1946) Abul Qasim Nomani (b. 1947) Idrees Dahiri (b. 1947) Farid Uddin Chowdhury (b. 1947) Farid Uddin Masood (b. 1950) Mahmudul Hasan (b. 1950) Mukhtaruddin Shah (b. 1950) Ilyas Qadri (b. 1950) Kafeel Ahmad Qasmi (b. 1951) Tahir-ul-Qadri (b. 1951) Abul Kalam Qasmi Shamsi (b. 1951) Yaseen Akhtar Misbahi (b. 1953) Tariq Jamil (b. 1953) Zulfiqar Ahmad Naqshbandi (b. 1953) Abdul Khaliq Madrasi (b. 1953) Sufyan Qasmi (b. 1954) Nadeem al-Wajidi (b. 1954) Nurul Islam Walipuri (b. 1955) Sajjad Nomani (b. 1955) Ghousavi Shah (b. 1955) Ameen Mian Quadri (b. 1955) Pir Sabir Shah (b. 1955) Abu Taher Misbah (b. 1956) Kaukab Noorani Okarvi (b. 1957) Hamid Saeed Kazmi (b. 1957) Rahmatullah Mir Qasmi (b. 1957) AFM Khalid Hossain (b. 1959) Najibul Bashar Maizbhandari (b. 1959) Abdul Aziz Ghazi]] (b. 1960) Shakir Ali Noori (b. 1960) Ruhul Amin (b. 1962) Mizanur Rahman Sayed (b. 1963) Hanif Jalandhari (b. 1963) Sajidur Rahman (b. 1964) Ibrahim Mogra (b. 1965) Saad Kandhlawi (b. 1965) Faiz-ul-Aqtab Siddiqi (b. 1967) Abdullah Maroofi (b. 1967) Arshad Misbahi (b. 1968) Abu Reza Nadwi (b. 1968) Mahfuzul Haque (b. 1969) Ilyas Ghuman (b. 1969) Bilal Abdul Hai Hasani Nadwi (b. 1969) Qasim Rashid Ahmad (b. 1970) Asjad Raza Khan (b. 1970) Syed Rezaul Karim (b. 1971) Riyadh ul Haq (b. 1971) Arif Jameel Mubarakpuri (b. 1971) Obaidullah Hamzah (b. 1972) Raza Saqib Mustafai (b. 1972) Manzoor Mengal (b. 1973) Syed Faizul Karim (b. 1973) Mamunul Haque (b. 1973) Husamuddin Fultali (b. 1974) Abdur Rahman Mangera (b. 1974) Faraz Rabbani (b. 1974) Ishtiaque Ahmad Qasmi (b. 1974) Adnan Kakakhail (b. 1975) Muhammad al-Kawthari (b. 1976) Harun Izhar (b. 1977) Amer Jamil (b. 1977) Yasir Nadeem al Wajidi (b. 1982) Shahinur Pasha Chowdhury (b. 1985) Abbas Siddiqui (b. 1987) Kaif Raza Khan (b. 2001) Ghulam Mohammad Vastanvi Tauqeer Raza Khan Subhan Raza Khan Abdul Malek Halim Izharul Islam Chowdhury Amjad M. Mohammed Anwar-ul-Haq Haqqani Mukarram Ahmad Abdul Khabeer Azad Muzaffar Qadri Scholars of other Sunni Islamic schools of jurisprudence Hanbali Maliki Shafi'i Zahiri v t e Maturidi school of Sunni theology Maturidi scholars 3rd AH/9th AD Abu Mansur al-Maturidi (d. 333 AH) Al-Hakim al-Samarqandi (d. 342 AH) Abu Bakr al-Kalabadhi (d. 379 AH) Abu al-Layth al-Samarqandi (d. 396 AH) 4th AH/10th AD Abu Zayd al-Dabusi (d. 429 AH) Ali Hujwiri (d. 464 AH) Yūsuf Balasaguni (d. 469 AH) Fakhr al-Islam al-Bazdawi (d. 482 AH) Al-Sarakhsi (d. 483 AH) Abu al-Yusr al-Bazdawi (d. 493 AH) 5th AH/11th AD Abu al-Mu'in al-Nasafi (d. 508 AH) Abu Ishaq al-Saffar al-Bukhari (d. 534 AH) Yusuf Hamadani (d. 535 AH) Sheikh Ahmad-e Jami (d. 536 AH) Abu Hafs Umar al-Nasafi (d. 537 AH) Ahmad Yasawi (d. 561 AH) Nur al-Din Zengi (d. 569 AH) Siraj al-Din al-Ushi (d. 575 AH) Nur al-Din al-Sabuni (d. 580 AH) Fatima al-Samarqandi (d. 581 AH) Al-Kasani (d. 587 AH) Jamal al-Din al-Ghaznawi (d. 593 AH) 6th AH/12th AD Abu al-Thana' al-Lamishi (d. beginning of the 6th century AH) Al-Mu'azzam 'Isa (d. 624 AH) Qutbuddin Bakhtiar Kaki (d. 632 AH) Mu'in al-Din Chishti (d. 633 AH) Saif ed-Din al-Boharsi (d. 659 AH) Baba Farid (d. 664 AH) Rumi (d. 671 AH) Shams al-Din al-Samarqandi (d. after 690 AH) 7th AH/13th AD Abu al-Barakat al-Nasafi (d. 710 AH) Sultan Walad (d. 711 AH) Nizamuddin Auliya (d. 725 AH) Sadr al-Shari'a al-Asghar (d. 747 AH) Akmal al-Din al-Babarti (d. 786 AH) Baha' al-Din Naqshband (d. 791 AH) Kadi Burhan al-Din (d. 800 AH) 8th AH/14th AD Bande Nawaz (d. 825 AH) Shams al-Din al-Fanari (d. 834 AH) 'Ala' al-Din al-Bukhari (d. 841 AH) Yaqub al-Charkhi (d. 851 AH) Ahmad ibn Arabshah (d. 861 AH) Badr al-Din al-'Ayni (d. 855 AH) Al-Kamal ibn al-Humam (d. 861 AH) Khidr Bey (d. 863 AH) Ali al-Bistami (d. 874 AH) 'Ali al-Qushji (d. 879 AH) Mehmed II (d. 886 AH) Khwaja Ahrar (d. 895 AH) 9th AH/15th AD Ali-Shir Nava'i (d. 906 AH) Husayn Kashifi (d. 910 AH) Ibn Kemal (d. 940 AH) Abdul Quddus Gangohi (d. 943 AH) Ibrāhīm al-Ḥalabī (d. 955 AH) Taşköprüzade (d. 968 AH) Muhammad Birgivi (d. 980 AH) Ebussuud Efendi (d. 982 AH) 10th AH/16th AD Khwaja Baqi Billah (d. 1011 AH) 'Ali al-Qari (d. 1014 AH) Hasan Kafi al-Aqhisari (d. 1025 AH) Ahmad Sirhindi (d. 1034 AH) Mahmud Hudayi (d. 1037 AH) 'Abd al-Haqq al-Dehlawi (d. 1052 AH) Mulla Mahmud Jaunpuri (d. 1061 AH) 'Abd al-Hakim al-Siyalkoti (d. 1067 AH) Wang Daiyu (d. around 1068 AH) Kâtip Çelebi (d. 1068 AH) Shihab al-Din al-Khafaji (d. 1069 AH) Khayr al-Din al-Ramli (d. 1081 AH) 11th AH/17th AD Aurangzeb (d. 1118 AH) Ma Zhu (d. around 1123 AH) Ismail Haqqi Bursevi (d. 1127 AH) Shah Abdur Rahim (d. 1131 AH) Liu Zhi of Nanjing (d. 1158 AH, or 1178 AH) Nizamuddin Sihalivi (d. 1161 AH) Makhdoom Muhammad Hashim Thattvi (d. 1174 AH) Shah Waliullah Dehlawi (d. 1176 AH) 'Abd al-Ghani al-Nabulsi (d. 1176 AH) İbrahim Hakkı Erzurumi (d. 1193 AH) Mirza Mazhar Jan-e-Janaan (d. 1195 AH) 12th AH/18th AD Gelenbevi Ismail Efendi (d. 1204 AH) Murtada al-Zabidi (d. 1205 AH) Sanaullah Panipati (d. 1225 AH) Ghabdennasir Qursawi (d. 1226 AH) Ghulam Ali Dehlavi (d. 1239 AH) Shah Abdul Aziz (d. 1239 AH) Shah Ismail Dehlvi (d. 1246 AH) Syed Ahmad Barelvi (d. 1246 AH) Ibn 'Abidin (d. 1252 AH) Muhammad 'Abid al-Sindi (d. 1257 AH) Mamluk Ali Nanautawi (d. 1267 AH) Fazl-e-Haq Khairabadi (d. 1278 AH) Yusuf Ma Dexin (d. 1291 AH) Muhammad Qasim Nanautavi (d. 1297 AH) Naqi Ali Khan (d. 1297 AH) 'Abd al-Ghani al-Maydani (d. 1298 AH) 13th AH/19th AD 'Abd al-Hayy al-Lucknawi (d. 1304 AH) Shihab al-Din al-Marjani (d. 1306 AH) Rahmatullah al-Kairanawi (d. 1308 AH) Giritli Sırrı Pasha (d. 1312 AH) Ahmed Cevdet Pasha (d. 1312 AH) Imdadullah Muhajir Makki (d. 1317 AH) Abai Qunanbaiuly (d. 1321 AH) Rashid Ahmad Gangohi (d. 1323 AH) Ahmad Hasan Amrohi (d. 1330 AH) Muhammad Anwaarullah Farooqui (d. 1335 AH) Mahmud Hasan Deobandi (d. 1338 AH) Ahmed Raza Khan Barelvi (d. 1340 AH) Shakarim Qudayberdiuli (d. 1344 AH) Muhammad Ali Mungeri (d. 1346 AH) Khalil Ahmad Saharanpuri (d. 1346 AH) Anwar Shah Kashmiri (d. 1352 AH) Muhammad Bakhit al-Muti'i (d. 1354 AH) Fatma Aliye Topuz (d. 1354 AH) Meher Ali Shah (d. 1356 AH) Muhammed Hamdi Yazır (d. 1361 AH) Ashraf Ali Thanwi (d. 1361 AH) Ubaidullah Sindhi (d. 1364 AH) Shabbir Ahmad Usmani (d. 1368 AH) Musa Bigiev (d. 1368 AH) Al-Kawthari (d. 1371 AH) Kifayatullah Dehlawi (d. 1371 AH) Mustafa Sabri (d. 1373 AH) Husayn Ahmad al-Madani (d. 1377 AH) Süleyman Hilmi Tunahan (d. 1378 AH) Ömer Nasuhi Bilmen (d. 1391 AH) Muhammad Abu Zahra (d. 1394 AH) Muhammad Shafi' Deobandi (d. 1395 AH) Abul Wafa Al Afghani (d. 1395 AH) Abdul Majid Daryabadi (d. 1397 AH) 14th AH/20th AD Muhammad Zakariyya al-Kandhlawi (d. 1402 AH) Muhammad Tayyib Qasmi (d. 1403 AH) Abdul Haq Akorwi (d. 1409 AH) Habib al-Rahman al-'Azmi (d. 1412 AH) Muhammad Ayyub Ali (d. 1415 AH) Anzar Shah Kashmiri (d. 1428 AH) Wahbah al-Zuhayli (d. 1436 AH) Muhammad Salim Qasmi (d. 1439 AH) Saeed Ahmad Palanpuri (d. 1441 AH) Muhammad Ali al-Sabuni (d. 1442 AH) Nur Hossain Kasemi (d. 1442 AH) Usmankhan Alimov (d. 1443 AH) Muhammad Rafi' Usmani Muhammad Tahir-ul-Qadri Muhammad Taqi Usmani Husein Kavazović Salah Mezhiev Theology books Al-Fiqh al-Akbar Kitab al-Tawhid Tafsir al-Maturidi Al-'Aqida al-Tahawiyya Al-Sawad al-A'zam Tabsirat al-Adilla 'Aqa'id al-Nasafi Talkhis al-Adilla Masnavi Fihi Ma Fihi Han Kitab Qingzhen Zhinan Kutadgu Bilig Tafsir al-Mazhari Izhar ul-Haqq Al-Muhannad ala al-Mufannad Hak Dīni Kur'an Dili See also 2016 international conference on Sunni Islam in Grozny 2020 International Maturidi Conference Ahl al-Ra'y Kalam Tawhid Gedimu Firangi Mahal Deobandi Barelvi Maturidi-related templates Hanafi Ash'ari Sufi Islamic theology v t e Islamic theology Fields Theologians Books Fields Aqidah Eschatology Ethics Kalam Philosophy ‘Aql Education Logic Peace Science Astronomy Cosmology Physics Sufism Cosmology Metaphysics Philosophy Theologians Ash'arism (al-Ash'ari) Al-Bayhaqi Al-Baqillani Al-Juwayni Al-Qushayri Al-Shahrastani Al-Ghazali Al-Taftazani Al-Maziri Ibn Furak Ibn Abi Zayd al-Qayrawani Zakariyya al-Ansari Abu Mansur al-Baghdadi Abu Ishaq al-Isfara'ini Ibn Aqil Ibn Tumart Abdul Qadir Gilani Abu al-Walid al-Baji Abu Bakr ibn al-Arabi Ibn al-Jawzi Qadi Ayyad Ahmad al-Rifa'i Fakhr al-Din al-Razi Sayf al-Din al-Amidi Izz al-Din ibn 'Abd al-Salam Taqi al-Din al-Subki Shihab al-Din al-Qarafi Abu Hayyan al-Gharnati Al-Baydawi Ibn Khaldun Ibn Arafa Abd al-Rahman al-Tha'alibi Ibn Hajar al-Haytami Al-Sha'rani Jalal al-Din al-Dawani Al-Maqqari al-Tilmisani Abd al-Rahman al-Fasi Ibn Ashir Al-Bahūtī Muhammad Mayyara Abu Ali al-Hassan al-Yusi 'Illish Ibrahim al-Bajuri Abdullah ibn Alawi al-Haddad Ahmad al-Dardir Muhammad Arafa al-Desouki Ahmad Zayni Dahlan Early Sunni Abū Ḥanīfah al-Nu'mān ibn Thābit (Hanafiyah) Malik ibn Anas (Maliki) Al-Shafi'i (Shafi‘i) Maturidism (Al-Maturidi) Al-Hakim al-Samarqandi Al-Sarakhsi Al-Bazdawi Abu al-Yusr al-Bazdawi Abu al-Mu'in al-Nasafi Abu Ishaq al-Saffar al-Bukhari Abu al-Layth al-Samarqandi 'Ala' al-Din al-Bukhari Al-Sharif al-Jurjani Akmal al-Din al-Babarti Jamal al-Din al-Ghaznawi Nur al-Din al-Sabuni Najm al-Din 'Umar al-Nasafi Siraj al-Din al-Ushi Shams al-Din al-Samarqandi Khidr Bey Ibn Kemal Ali Qushji Ali al-Qari Al-Maydani Ahmad Sirhindi Anwar Shah Kashmiri Shah Waliullah Dehlawi Shah Abdul Aziz Khalil Ahmad Saharanpuri Muhammad Zakariya Kandhlawi Rahmatullah Kairanawi Murtada al-Zabidi Abd al-Ghani al-Nabulsi Muhammad Abu Zahra Kanthapuram A. P. Aboobacker Musliyar Rumi Mu'attila Al-Ja'd ibn Dirham Mu'jbira Abū Muḥrīz Jahm ibn Ṣafwān ar-Rāsibī as-Samarqāndī at-Tirmidhī Jahmīyya Abū Abdirrahmān Bishr ibn Ghiyāth ibn Abī Karīma al-Marīsī al-Baghdādī Mu'jassimā Abu’l-Hassan Muqātil ibn Sulaymān ibn Bashīr al-Azdī al-Balkhī (Muqātilīyya) Abū Muḥāmmad (Abū’l-Hākem) Heshām ibn Sālem al-Jawālikī al-Juzjanī al-Kūfī Jawālikīyya Rum Abdals Ibn Karram (Karramiyya) Murji'ah Abū Marwān Gaylān ibn Mūslīm ad-Dimashqī an-Nabati al-Qībtī (Murjī-Qadariyah) Mu'tazila (Wasil ibn 'Ata') Abū Ishāq Ibrāhīm ibn Sayyār ibn Hāni’ an-Nazzām (Nazzāmīyya) Abū Bakr Abdurrahmān ibn Kaysān al-Asāmm Abū Mūsā Isā ibn Subeyh (Sabīh) al-Murdār al-Bāsrī (Murdārīyya) Hīshām ibn Amr al-Fuwātī ash-Shaybānī (Hīshāmīyya) Abū Sahl Abbād ibn Sulaimān (Salmān) as-Sāymarī Abū Alī Muḥāmmad ibn Abdi’l-Wahhāb ibn Sallām al-Jubbā'ī (Jubbāīyya) Abū’l-Hūsayn Abdūrrāhīm ibn Muḥāmmad ibn Uthmān al-Hayyāt (Hayyātīyya) Ja'far ibn Harb Ja'far ibn Mūbassīr Abū Uthmān Amr ibn Bhār ibn 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al-I'tiqad Independent Encyclopedia of the Brethren of Purity Kitab al-Majmu of Alawis Malfūzāt of Ahmadiyya Umm al-kitab of Musta'li Isma'ilism Early Muslim scholars List of contemporary Muslim scholars of Islam Islamic schools and branches Sunni Islam Ahl al-Hadith (Atharism) Kullabiyya Ibn Kullab Hanbalis Ahmad ibn Hanbal Al-Qadi Abu Ya'la Khwaja Abdullah Ansari Zahiris Dawud al-Zahiri Salafism Ahl-i Hadith Syed Nazeer Husain / Siddiq Hasan Khan Wahhabism Muhammad ibn Abd al-Wahhab Ibn Baz Al-Uthaymin Al-Albani Other Salafi trends Jihadism Madkhalism Sahwa Salafi Modernism Muhammad bin Dawud Maqrizi Ahl ar-Ra'y (Ilm al-Kalam) Ash'arism Malikis Shafi'is Abdullah al-Harari – Al-Ahbash Maturidism Hanafis Fazl-e-Haq Khairabadi / Ahmed Raza Khan – Barelvi Muhammad Qasim Nanautavi / Rashid Ahmad Gangohi – Deobandi Necmettin Erbakan – Millî Görüş Shia Islam Zaydism Zayd ibn Ali Jarudiyya Batriyya Imamate Alid dynasties of northern Iran Hasan al-Utrush Yahya ibn Umar Imams of Yemen Extinct 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Latifiyan Mohammad Ebrahim Bastani Parizi Ehsan Yarshater Ahmad Kasravi Contemporary Persian and Classical Persian are the same language, but writers since 1900 are classified as contemporary. At one time, Persian was a common cultural language of much of the non-Arabic Islamic world. Today it is the official language of Iran, Tajikistan and one of the two official languages of Afghanistan. v t e People of Khorasan Scientists Abu Hatam Isfizari Abu Ma'shar al-Balkhi Abu Wafa Abu Ubayd Juzjani Abu Zayd Balkhi Alfraganus Ali Qushji Avicenna Birjandi Biruni Hasib Marwazi Ibn Hayyan Abu Ja'far al-Khazin Khazini Khojandi Khwarizmi Nasawi Nasir al-Din al-Tusi Omar Khayyam Sharaf al-Din al-Tusi Sijzi Philosophers Algazel Amiri Avicenna Farabi Haji Bektash Veli Nasir Khusraw Sijistani Shahrastani Islamic scholars Abu Dawud al-Sijistani Abu Barakat Nasafi Abu Hanifa Abu Hafs Nasafi Abu Layth Samarqandi Abu Mu'in Nasafi Abu Qasim Samarqandi Ansari Baghavi Bayhaqi Bazdawi Bukhari Dabusi Fatima Samarqandi Ghazali Ghaznawi Hakim Tirmidhi Hakim Nishapuri Ibn Hibban Ibn Mubarak Ibn Tayfour Sajawandi Juwayni Kasani Kashifi Lamishi Marghinani Maturidi Mulla al-Qari Muqatil Muslim Nasa'i Qushayri Razi Sabuni Sajawandi Sarakhsi Shaykh Tusi Taftazani Tha'labi Nishapuri Tirmidhi Zamakhshari Poets and artists Abu Sa'id Abu'l-Khayr Anvari Aruzi Samarqandi Asadi Tusi Attar Nishapuri Behzad Daqiqi Farrukhi Sistani Ferdowsi Jami Kashifi Nasir Khusraw Rabia Balkhi Rudaki Rumi Sanā'ī Historians and political figures Abu'l-Fadl Bayhaqi Abu'l-Hasan Isfarayini Abu'l-Ma'ali Nasrallah Abu Muslim Khorasani Gardizi Ali-Shir Nava'i Ata-Malik Juvayni Aufi Abu Ali Bal'ami Gawhar Shad Ibn Khordadbeh Khalid ibn Barmak Minhaj al-Siraj Juzjani Nizam al-Mulk Tahir ibn Husayn Yahya Barmaki Ahmad ibn Nizam al-Mulk Shihab al-Nasawi