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Al-Rifa‘i (Ahmad ibn ʽAli al-Rifaʽi) 1119-1183, was an Iraqi Sunni Muslim preacher, ascetic, mystic, jurist, and theologian, known for being the eponymous founder of the Rifaʽi tariqa (Sufi order) of Islam. Although this mosque is named after him, the shrine contains the burials of his grandson, 'Ali Abu Shibbak al-Rifai and another Sufi mystic, 'Abd Allah al-Ansari.
The Mosque of al-Rifa'i replaced a zawiya (shrine) of the sufi saint, al-Rifa'i. It is also the royal mausoleum of Muhammad 'Ali's family, in addition to Hosh al-Basha (the Courtyard of the Pasha), in the Southern Cemetery.
Patron: commissioned by Hoshiyar Qadin (Hoşyar Kadın) ?-1885, consort to Ibrahim Pasha & Walida Pasha to their son, Isma'il Pasha.
Original architect: Hussein Pasha Fahmi (a distant cousin of Muhammad 'Ali), Minister of Awqaf, who died in 1880 when work stopped.
Construction Supervisor: Khalil Agha chief eunuch & director of estates for Isma'il Pasha.
Completed: work resumed in 1905 when the Khedive, Abbas II, ordered its completion. Work was supervised by architect Max Herz (Herz Miksa, Hungarian) 1856-1919, head of the Comité de Conservation des Monuments de l'Art Arabe.
Islamic Monument #U103
Al-Rifa‘i (Ahmad ibn ʽAli al-Rifaʽi) 1119-1183, was an Iraqi Sunni Muslim preacher, ascetic, mystic, jurist, and theologian, known for being the eponymous founder of the Rifaʽi tariqa (Sufi order) of Islam. Although this mosque is named after him, the shrine contains the burials of his grandson, 'Ali Abu Shibbak al-Rifai and another Sufi mystic, 'Abd Allah al-Ansari.
The Mosque of al-Rifa'i replaced a zawiya (shrine) of the sufi saint, al-Rifa'i. It is also the royal mausoleum of Muhammad 'Ali's family, in addition to Hosh al-Basha (the Courtyard of the Pasha), in the Southern Cemetery.
Patron: commissioned by Hoshiyar Qadin (Hoşyar Kadın) ?-1885, consort to Ibrahim Pasha & Walida Pasha to their son, Isma'il Pasha.
Original architect: Hussein Pasha Fahmi (a distant cousin of Muhammad 'Ali), Minister of Awqaf, who died in 1880 when work stopped.
Construction Supervisor: Khalil Agha chief eunuch & director of estates for Isma'il Pasha.
Completed: work resumed in 1905 when the Khedive, Abbas II, ordered its completion. Work was supervised by architect Max Herz (Herz Miksa, Hungarian) 1856-1919, head of the Comité de Conservation des Monuments de l'Art Arabe.
Islamic Monument #U103
The Hadra of Chefchaouen led by Mrs Rahoum al Beqqali Hadra is a term used to mean Dhikr (or Zikr): a Sufi, mystical, ritual of mentioning and remembering of Allah and the prophet. Ms. Beqqali, who leads the groups, takes her ancestry to the Beqqali Sufi order (Tariqa, in Arabic), named after a local waliy ("saintÓ). She also is an educator who teaches about 50 women at a school she set up to ÒpreserveÓ the Hadra tradition. Most likely, the music involves group and solo vocals and several Bendirs (frame drum with a snare that produces a buzzing sound) and possibly taÕrija ( a miniature goblet drum with a high pitch used to produce a counter beat). Fs, Morocco, 6/06. www.beforeharmony.org
Thousands come throughout the year to offer prayers and seek the Saint's blessings at the Dargah of Hazrat Muhammad Baqi Billah Sahib. Born in 1562 in the city of Kabul. He Journeyed to Delhi under orders from his Sufi Master Khwaja Amkanki to establish the Naqshbandi Tariqa in Delhi. He went to the Almighty on 29 Nov. 1603 having fulfilled his Master's directive.
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One of the oldest Dargahs in Delhi. Hazrat Baqi Billah died relatively young (41) having accomplished the task his Sufi Master Khwaja Amkanki had asked of him....and that task was to bring and really establish the Naqshabandi Tariqa in India.
He graced the Earth from July 1562 to 29 Nov. 1603....
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Here lies the great Sufi Saint on the far right.......next to Him are His Deputies. The Dargah is located amidst the winding streets of Old Delhi........a few hundred feet from the main Delhi Mosque.
His full name was:
Shams al-Din Habib Allah Mirza Jan-i Janan Mazhar 'Alwi Shahid
He traveled on horseback from Delhi to far off villages to spread the Teachings. He also sent his Deputies and disciples into the countryside to help and guide people to advance on the path. (d.1780) He was A Sufi Saint of the Highest order. Just to sit with him for a few minutes was enough to change one's life.
Many come everyday to pay their respect at his Tomb in Old Delhi.
He was a disciple of Sayyid Nur Muhammad Badayuni (d.1722) and studied with him for 4 years. Under his Master's guidance he he made great progress. Eventually he was given full investiture (khailafat) and given the official license (ijazat) to initiate new members in the tariqa. After his Sheikh died, he remained nearly 6 years sitting next to his Dargah in meditation and remembrance....until in a dream.....his master told him to now seek further guidance with a living sheikh.😇💚💙💜
He is a main link in the Naqshbandiyya Golden Chain of Sufi Masters...Before Mirza Mazhar the Line was: Naqshbandiyya Mujaddidiyya Sufi Line. After His death this particular Line became the Naqshbandiyya Mujaddidiyya Mazahariyya Line of Sufism.
Hala Sultan Tekke or the Mosque of Umm Haram (Greek: Τεκές Χαλά Σουλτάνας Tekés Chalá Soultánas; Turkish: Hala Sultan Tekkesi) is a Muslim shrine on the west bank of Larnaca Salt Lake, near Larnaca, Cyprus. Umm Haram (Turkish: Hala Sultan) was the wife of Ubada bin al-Samit, a companion of the Prophet Muhammed.
Hala Sultan Tekke complex is composed of a mosque, mausoleum, minaret, cemetery, and living quarters for men and women. The term tekke (convent) applies to a building designed specifically for gatherings of a Sufi brotherhood, or tariqa, and may have referred to an earlier feature of the location. The present-day complex, open to all and not belonging to a single religious movement, lies in a serene setting on the shores of the Larnaca Salt Lake, which appears to be an important site also in prehistory.
Most accounts establish a connection between the site and the death of Umm Haram during the first Arab raids on Cyprus under the Caliph Muawiyah between 647 and 649, which were later pursued throughout the Umayyad and the Abbasid periods. According to these accounts, Umm Haram, being of very old age, had fallen from her mule and had died during a siege of Larnaca. She was later buried where she died. According to Shia belief, her grave lies within Jannatul Baqi cemetery in Madinah, Saudi Arabia.
Al-Rifa‘i (Ahmad ibn ʽAli al-Rifaʽi) 1119-1183, was an Iraqi Sunni Muslim preacher, ascetic, mystic, jurist, and theologian, known for being the eponymous founder of the Rifaʽi tariqa (Sufi order) of Islam. Although this mosque is named after him, the shrine contains the burials of his grandson, 'Ali Abu Shibbak al-Rifai and another Sufi mystic, 'Abd Allah al-Ansari.
The Mosque of al-Rifa'i replaced a zawiya (shrine) of the sufi saint, al-Rifa'i. It is also the royal mausoleum of Muhammad 'Ali's family, in addition to Hosh al-Basha (the Courtyard of the Pasha), in the Southern Cemetery.
Patron: commissioned by Hoshiyar Qadin (Hoşyar Kadın) ?-1885, consort to Ibrahim Pasha & Walida Pasha to their son, Isma'il Pasha.
Original architect: Hussein Pasha Fahmi (a distant cousin of Muhammad 'Ali), Minister of Awqaf, who died in 1880 when work stopped.
Construction Supervisor: Khalil Agha chief eunuch & director of estates for Isma'il Pasha.
Completed: work resumed in 1905 when the Khedive, Abbas II, ordered its completion. Work was supervised by architect Max Herz (Herz Miksa, Hungarian) 1856-1919, head of the Comité de Conservation des Monuments de l'Art Arabe.
Islamic Monument #U103
Al-Rifa‘i (Ahmad ibn ʽAli al-Rifaʽi) 1119-1183, was an Iraqi Sunni Muslim preacher, ascetic, mystic, jurist, and theologian, known for being the eponymous founder of the Rifaʽi tariqa (Sufi order) of Islam. Although this mosque is named after him, the shrine contains the burials of his grandson, 'Ali Abu Shibbak al-Rifai and another Sufi mystic, 'Abd Allah al-Ansari.
The Mosque of al-Rifa'i replaced a zawiya (shrine) of the sufi saint, al-Rifa'i. It is also the royal mausoleum of Muhammad 'Ali's family, in addition to Hosh al-Basha (the Courtyard of the Pasha), in the Southern Cemetery.
Patron: commissioned by Hoshiyar Qadin (Hoşyar Kadın) ?-1885, consort to Ibrahim Pasha & Walida Pasha to their son, Isma'il Pasha.
Original architect: Hussein Pasha Fahmi (a distant cousin of Muhammad 'Ali), Minister of Awqaf, who died in 1880 when work stopped.
Construction Supervisor: Khalil Agha chief eunuch & director of estates for Isma'il Pasha.
Completed: work resumed in 1905 when the Khedive, Abbas II, ordered its completion. Work was supervised by architect Max Herz (Herz Miksa, Hungarian) 1856-1919, head of the Comité de Conservation des Monuments de l'Art Arabe.
Islamic Monument #U103
Patron, Madrasa Sultan Hasan: Badr al-Din Hasan (al-Nasir Badr al-Din Hasan ibn Muhammad ibn Qalawun, or al-Nasir Hasan) 1334/35-1361, Bahri Mamluk sultan of Egypt (r.1347–1351 & 1354-61).
Construction Supervisor: Muhammad ibn Bilik al-Muhsini, prominent emir, engineer & administrator.
Completed by: Bashir al-Gandar.
Islamic Monument #133
Mosque of al-Rifa'i: replaced a zawiya (shrine) of the sufi saint Ahmed ibn 'Ali Abu 'Abbas al-Rifa'i 1118-1182, founder of the Rifa'i tariqa Sufi order. It is also the royal mausoleum of Muhammad 'Ali's family, in addition to Hosh al-Basha (the Courtyard of the Pasha), in the Southern Cemetery.
Patron: commissioned by Hoshiyar Qadin (Hoşyar Kadın) d.1885, consort to Ibrahim Pasha & Walida Pasha to their son, Isma'il Pasha.
Original architect: Hussein Pasha Fahmi (a distant cousin of Muhammad 'Ali), Minister of Awqaf, who died in 1880 when work stopped.
Construction Supervisor: Khalil Agha chief eunuch & director of estates for Isma'il Pasha.
Completed: work resumed in 1905 when the Khedive, Abbas II, ordered its completion. Work was supervised by architect Max Herz (Herz Miksa, Hungarian) 1856-1919, head of the Comité de Conservation des Monuments de l'Art Arabe.
Islamic Monument #U103
Al-Rifa‘i (Ahmad ibn ʽAli al-Rifaʽi) 1119-1183, was an Iraqi Sunni Muslim preacher, ascetic, mystic, jurist, and theologian, known for being the eponymous founder of the Rifaʽi tariqa (Sufi order) of Islam. Although this mosque is named after him, the shrine contains the burials of his grandson, 'Ali Abu Shibbak al-Rifai and another Sufi mystic, 'Abd Allah al-Ansari.
The Mosque of al-Rifa'i replaced a zawiya (shrine) of the sufi saint, al-Rifa'i. It is also the royal mausoleum of Muhammad 'Ali's family, in addition to Hosh al-Basha (the Courtyard of the Pasha), in the Southern Cemetery.
Patron: commissioned by Hoshiyar Qadin (Hoşyar Kadın) ?-1885, consort to Ibrahim Pasha & Walida Pasha to their son, Isma'il Pasha.
Original architect: Hussein Pasha Fahmi (a distant cousin of Muhammad 'Ali), Minister of Awqaf, who died in 1880 when work stopped.
Construction Supervisor: Khalil Agha chief eunuch & director of estates for Isma'il Pasha.
Completed: work resumed in 1905 when the Khedive, Abbas II, ordered its completion. Work was supervised by architect Max Herz (Herz Miksa, Hungarian) 1856-1919, head of the Comité de Conservation des Monuments de l'Art Arabe.
Islamic Monument #U103
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Behind these walls lies buried 4 Sufi Saints of the Naqshbandia Mujaddidia Mazaharia Tariqa. It is most beautiful....and tranquil on the other side.....come and visit. Now you know the address....Nobody is ever there....You will be alone...with the Sufis...😇
His full name was:
Shams al-Din Habib Allah Mirza Jan-i Janan Mazhar 'Alwi Shahid
He is a main link in the Naqshbandiyya Golden Chain of Sufi Masters...Before Mirza Mazhar the Line was: Naqshbandiyya Mujaddidiyya Sufi Line. After His death this particular Line became the Naqshbandiyya Mujaddidiyya Mazahariyya Line of Sufism. This is the Line that found its way to Kanpur, to Bhai Sahib, to Mrs. Tweedie....to Lewellyn Vaughn Lee...and beyond. In India it spread via Mirza Mazar's Deputies to Lucknow, Faizabad, Bahraich, Nasirabad....and of course Kanpur. The hallmark of this Tariqa was full instantaneous spiritual transmission (Tavajjuh)...via a single glance...to bring a disciple to the highest station (Maqam) of the path. This became a distinctive feature of the Mazahariyya Line of Sufism.
Al-Rifa‘i (Ahmad ibn ʽAli al-Rifaʽi) 1119-1183, was an Iraqi Sunni Muslim preacher, ascetic, mystic, jurist, and theologian, known for being the eponymous founder of the Rifaʽi tariqa (Sufi order) of Islam. Although this mosque is named after him, the shrine contains the burials of his grandson, 'Ali Abu Shibbak al-Rifai and another Sufi mystic, 'Abd Allah al-Ansari.
The Mosque of al-Rifa'i replaced a zawiya (shrine) of the sufi saint, al-Rifa'i. It is also the royal mausoleum of Muhammad 'Ali's family, in addition to Hosh al-Basha (the Courtyard of the Pasha), in the Southern Cemetery.
Patron: commissioned by Hoshiyar Qadin (Hoşyar Kadın) ?-1885, consort to Ibrahim Pasha & Walida Pasha to their son, Isma'il Pasha.
Original architect: Hussein Pasha Fahmi (a distant cousin of Muhammad 'Ali), Minister of Awqaf, who died in 1880 when work stopped.
Construction Supervisor: Khalil Agha chief eunuch & director of estates for Isma'il Pasha.
Completed: work resumed in 1905 when the Khedive, Abbas II, ordered its completion. Work was supervised by architect Max Herz (Herz Miksa, Hungarian) 1856-1919, head of the Comité de Conservation des Monuments de l'Art Arabe.
Islamic Monument #U103
Morocco. Fez.
Lonely Planet review for Sidi Ahmed Tijani Zawiya
The resting place of the founder of the Tariqa Tijaniya, a Sufi brotherhood, this exquisite zawiya and mosque is of great importance to devotees from all over North and West Africa, who visit it on their way to Mecca. It's greatly revered in Fez, second only to the Moulay Idriss Zawiya.
Hala Sultan Tekke or the Mosque of Umm Haram (Greek: Τεκές Χαλά Σουλτάνας Tekés Chalá Soultánas; Turkish: Hala Sultan Tekkesi) is a Muslim shrine on the west bank of Larnaca Salt Lake, near Larnaca, Cyprus. Umm Haram (Turkish: Hala Sultan) was the wife of Ubada bin al-Samit, a companion of the Prophet Muhammed.
Hala Sultan Tekke complex is composed of a mosque, mausoleum, minaret, cemetery, and living quarters for men and women. The term tekke (convent) applies to a building designed specifically for gatherings of a Sufi brotherhood, or tariqa, and may have referred to an earlier feature of the location. The present-day complex, open to all and not belonging to a single religious movement, lies in a serene setting on the shores of the Larnaca Salt Lake, which appears to be an important site also in prehistory.
Most accounts establish a connection between the site and the death of Umm Haram during the first Arab raids on Cyprus under the Caliph Muawiyah between 647 and 649, which were later pursued throughout the Umayyad and the Abbasid periods. According to these accounts, Umm Haram, being of very old age, had fallen from her mule and had died during a siege of Larnaca. She was later buried where she died. According to Shia belief, her grave lies within Jannatul Baqi cemetery in Madinah, Saudi Arabia.
The Friday dhikr of the Sammaniya Sufi sect, led by Shaykh Hassan Qariballah in Omdurman, Sudan. Dhikr or zikr (literally "remembrance") is a Sufi practice in which the names of God or Qu’ranic phrases are chanted as a means of prayer and meditation, here accompanied by jumping in unison. Each Sufi sect, or tariqa, has its own version of dhikr. The uniform of this sect includes Sam Browne belts as formerly used in the British Army.
Al-Rifa‘i (Ahmad ibn ʽAli al-Rifaʽi) 1119-1183, was an Iraqi Sunni Muslim preacher, ascetic, mystic, jurist, and theologian, known for being the eponymous founder of the Rifaʽi tariqa (Sufi order) of Islam. Although this mosque is named after him, the shrine contains the burials of his grandson, 'Ali Abu Shibbak al-Rifai and another Sufi mystic, 'Abd Allah al-Ansari.
The Mosque of al-Rifa'i replaced a zawiya (shrine) of the sufi saint, al-Rifa'i. It is also the royal mausoleum of Muhammad 'Ali's family, in addition to Hosh al-Basha (the Courtyard of the Pasha), in the Southern Cemetery.
Patron: commissioned by Hoshiyar Qadin (Hoşyar Kadın) ?-1885, consort to Ibrahim Pasha & Walida Pasha to their son, Isma'il Pasha.
Original architect: Hussein Pasha Fahmi (a distant cousin of Muhammad 'Ali), Minister of Awqaf, who died in 1880 when work stopped.
Construction Supervisor: Khalil Agha chief eunuch & director of estates for Isma'il Pasha.
Completed: work resumed in 1905 when the Khedive, Abbas II, ordered its completion. Work was supervised by architect Max Herz (Herz Miksa, Hungarian) 1856-1919, head of the Comité de Conservation des Monuments de l'Art Arabe.
Islamic Monument #U103
Shaykh Ahmad was watching some Arab television show at the home of the his Sudanese host, 'Adl El-Sheik. By the looks of it, he was somewhat amused.
Al-Rifa‘i (Ahmad ibn ʽAli al-Rifaʽi) 1119-1183, was an Iraqi Sunni Muslim preacher, ascetic, mystic, jurist, and theologian, known for being the eponymous founder of the Rifaʽi tariqa (Sufi order) of Islam. Although this mosque is named after him, the shrine contains the burials of his grandson, 'Ali Abu Shibbak al-Rifai and another Sufi mystic, 'Abd Allah al-Ansari.
The Mosque of al-Rifa'i replaced a zawiya (shrine) of the sufi saint, al-Rifa'i. It is also the royal mausoleum of Muhammad 'Ali's family, in addition to Hosh al-Basha (the Courtyard of the Pasha), in the Southern Cemetery.
Patron: commissioned by Hoshiyar Qadin (Hoşyar Kadın) ?-1885, consort to Ibrahim Pasha & Walida Pasha to their son, Isma'il Pasha.
Original architect: Hussein Pasha Fahmi (a distant cousin of Muhammad 'Ali), Minister of Awqaf, who died in 1880 when work stopped.
Construction Supervisor: Khalil Agha chief eunuch & director of estates for Isma'il Pasha.
Completed: work resumed in 1905 when the Khedive, Abbas II, ordered its completion. Work was supervised by architect Max Herz (Herz Miksa, Hungarian) 1856-1919, head of the Comité de Conservation des Monuments de l'Art Arabe.
Islamic Monument #U103
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Jalāl ad-Dīn Muhammad Rūmī (Persian: جلالالدین محمد رومی), also known as Jalāl ad-Dīn Muhammad Balkhī (جلالالدین محمد بلخى), Mawlānā (مولانا, "our master"), Mevlânâ, Mevlevî (مولوی Mawlawī, "my master"), and more popularly simply as Rūmī (1207 – 17 December 1273), was a 13th-century Persian[1][8] poet, jurist, Islamic scholar, theologian, and Sufi mystic.[9] Rumi's influence transcends national borders and ethnic divisions: Iranians, Tajiks, Turks, Greeks, Pashtuns, other Central Asian Muslims, and the Muslims of South Asia have greatly appreciated his spiritual legacy for the past seven centuries.[10] His poems have been widely translated into many of the world's languages and transposed into various formats. Rumi has been described as the "most popular poet"[11] and the "best selling poet" in the United States, among Muslims.[12][13]
Rumi's works are written mostly in Persian, but occasionally he also used Turkish, Arabic, and Greek,[14][15][16] in his verse.[17][18] His Mathnawī, composed in Konya, may be considered one of the purest literary glories of the Persian language.[19][20] His works are widely read today in their original language across Greater Iran and the Persian-speaking world.[21] Translations of his works are very popular, most notably in Turkey, Azerbaijan, the United States, and South Asia.[22] His poetry has influenced Persian literature, but also Turkish, Punjabi, Hindi, and Urdu, as well as the literature of some other Turkic, Iranian, and Indo-Aryan languages including Chagatai, Pashto, and Bengali.
His full name is "Jalāl ad-Dīn Muḥammad Balkhī" (Persian: جلالالدین محمد بلخى Persian pronunciation: [dʒælɒːlæddiːn mohæmmæde bælxiː]) or "Jalāl ad-Dīn Muḥammad Rūmī" (جلالالدین محمد رومی Persian pronunciation: [dʒælɒːlæddiːn mohæmmæde ɾuːmiː]). He is widely known by the sobriquet Mawlānā/Molānā[1][6] (Persian: مولانا Persian pronunciation: [moulɒːnɒː]) in Iran and popularly known as Mevlânâ in Turkey, but also Turkish: Celâleddin Muhammed Belhi, Celâleddin Muhammed Rûmi, and Mevlevi in Modern Turkish. Mawlānā means "our master" in the Arabic language. According to the authoritative Rumi biographer Franklin Lewis of the University of Chicago, "[t]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 Arabic 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."[23] The terms مولوی Mawlawi (Persian) and Mevlevi (Turkish) which mean "my master" in Arabic are more often used for him.[24]
Life
Jalal ad-Din Rumi gathers Sufi mystics.
Double-page illuminated frontispiece, 1st book (daftar) of the Collection of poems (Masnavi-i ma'navi), 1461 CE manuscript
Bowl of Reflections with Rumi's poetry, early 13th century. Brooklyn Museum.
Rumi was born to native Persian-speaking parents,[17][18][25] originally from the Balkh city of Khorasan, in present-day Afghanistan. He was born either in Wakhsh,[3] a village located on the Vakhsh River in the greater Balkh region in present-day Tajikistan,[3] or in the city of Balkh, located in present-day Afghanistan.[4][5]
Greater Balkh was at that time a major centre of Persian culture[20][25][26] and Sufism had developed there for several centuries. Indeed, the most important influences upon Rumi, besides his father, are said to be the Persian poets Attar and Sanai.[27] Rumi in one poem express his appreciation: "Attar was the spirit, Sanai his eyes twain, And in time thereafter, Came we in their train"[28] and mentions in another poem: "Attar has traversed the seven cities of Love, We are still at the turn of one street".[29] His father was also connected to the spiritual lineage of Najm al-Din Kubra.[10]
He lived most of his life under the Persianate[30][31][32] Seljuq Sultanate of Rum, where he produced his works [33] and died in 1273 AD. He was buried in Konya and his shrine became a place of pilgrimage.[34] Following his death, his followers and his son Sultan Walad founded the Mevlevi Order, also known as the Order of the Whirling Dervishes, famous for its Sufi dance known as the Sama ceremony. He was laid to rest beside his father, and over his remains a splendid 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 hagiographical account of his biography needs to be treated with care as it contains both legends and facts about Rumi.[35] For example, Professor Franklin Lewis, University of Chicago, in the most complete biography on Rumi has a separate section for the hagiographical biography on Rumi and actual biography about him.[36]
Rumi's father was Bahā ud-Dīn Walad, a theologian, jurist and a mystic from Balkh, who was also known by the followers of Rumi as Sultan al-Ulama or "Sultan of the Scholars". The popular hagiographer assertions that have claimed the family's descent from the Caliph Abu Bakr does not hold on closer examination and is rejected by modern scholars.[36][37][38] 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.[36][37][38] The most complete genealogy offered for the family stretches back to six or seven generations to famous Hanafi Jurists.[36][37][38]
We do not learn the name of Baha al-Din's mother in the sources, but only that he referred to her as "Māmi" (Colloquial Persian for Māma)[39] and that she was a simple woman and that she lived in the 13th century. The mother of Rumi was Mu'mina Khātūn. The profession of the family for several generations was that of Islamic preachers of the liberal Hanafi rite 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."[this quote needs a citation] He 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.[40] 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.
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.[41]
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![42]
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...[43]
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.[44]
Rumi died on 17 December 1273 in Konya; his body was interred beside that of his father, and a splendid shrine, the Yeşil Türbe (Green Tomb, قبه 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.[45]
Georgian Queen Gürcü Hatun was a patron and a close friend of Rumi. She was the one who sponsored the construction of his tomb in Konya.[46] The 13th century Mevlâna Mausoleum, with its mosque, dance hall, dervish living quarters, school and tombs of some leaders of the Mevlevi Order, continues to this day to draw pilgrims from all parts of the Muslim and non-Muslim world. Jalal al-Din who is also known as Rumi, was a philosopher and mystic of Islam. His doctrine advocates unlimited tolerance, positive reasoning, goodness, charity and awareness through love. To him and to his disciples all religions are more or less truth. Looking with the same eye on Muslim, Jew and Christian alike, his peaceful and tolerant teaching has appealed to people of all sects and creeds.
Teachings
A page of a copy circa 1503 of the Diwan-e Shams-e Tabriz-i.
The general theme of Rumi's thought, like that of other mystic and Sufi poets of Persian literature, is essentially that of the concept of tawhid — union with his beloved (the primal root) from which/whom he has been cut off and become aloof — and his longing and desire to restore it.
The Masnavi weaves fables, scenes from everyday life, Qur'anic revelations and exegesis, and metaphysics into a vast and intricate tapestry.[47] In the East, it is said of him that he was "not a prophet — but surely, he has brought a scripture."[this quote needs a citation]
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.[48]
Rumi's favourite musical instrument was the ney (reed flute).[11]
Major works
An Ottoman era manuscript depicting Rumi and Shams-e Tabrizi.
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
Maṭnawīye Ma'nawī
Mevlâna Museum, Konya, Turkey
Rumi's major work is the Maṭnawīye Ma'nawī (Spiritual Couplets; مثنوی معنوی), a six-volume poem regarded by some Sufis[49] as the Persian-language Qur'an. It is considered by many to be one of the greatest works of mystical poetry.[50] It contains approximately 27,000 lines of Persian poetry.[51]
Further information: Masnavi
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,[52] the Divan contains 90 Ghazals and 19 quatrains in Arabic,[53] a couple of dozen or so couplets in Turkish (mainly macaronic poems of mixed Persian and Turkish)[54][55] and 14 couplets in Greek (all of them in three macaronic poems of Greek-Persian).[56][57]
Further information: Diwan-e Shams-e Tabrizi
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.[58] 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.[59]
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 Hadeeth. 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.[60]
Makatib (The Letters, Persian: مکاتیب) is the book containing Rumi's letters in Persian 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 is consciously sophisticated and epistolar, which is in conformity with the expectations of correspondence directed to nobles, statesmen and kings.[61]
Philosophical outlook
See also: Spiritual evolution
Rumi was an evolutionary thinker in the sense that he believed that the spirit after devolution from the divine Ego undergoes an evolutionary process by which it comes nearer and nearer to the same divine Ego.[62] All matter in the universe obeys this law and this movement is due to an inbuilt urge (which Rumi calls "love") to evolve and seek enjoinment with the divinity from which it has emerged. Evolution into a human being from an animal is only one stage in this process. The doctrine of the Fall of Adam is reinterpreted as the devolution of the Ego from the universal ground of divinity and is a universal, cosmic phenomenon.[63] The French philosopher Henri Bergson's idea of life being creative and evolutionary is similar, though unlike Bergson, Rumi believes that there is a specific goal to the process: the attainment of God. For Rumi, God is the ground as well as the goal of all existence.
However Rumi need not be considered a biological evolutionary creationist. In view of the fact that Rumi lived hundreds of years before Darwin, and was least interested in scientific theories, it is probable to conclude that he does not deal with biological evolution at all. Rather he is concerned with the spiritual evolution of a human being: Man not conscious of God is akin to an animal and true consciousness makes him divine. Nicholson has seen this as a Neo-Platonic doctrine: the universal soul working through the various spheres of being, a doctrine introduced into Islam by Muslim philosophers like Al Farabi and being related at the same time to Ibn Sina's idea of love as the magnetically working power by which life is driven into an upward trend.[64]
I died as a mineral and became a plant,
I died as plant and rose to animal,
I died as animal and I was Man.
Why should I fear? When was I less by dying?
Yet once more I shall die as Man, to soar
With angels bless'd; but even from angelhood
I must pass on: all except God doth perish.
When I have sacrificed my angel-soul,
I shall become what no mind e'er conceived.
Oh, let me not exist! for Non-existence
Proclaims in organ tones,
To Him we shall return.
از جمادی مُردم و نامی شدم —
وز نما مُردم به حیوان سرزدم
مُردم از حیوانی و آدم شدم —
پس چه ترسم؟ کی ز مردن کم شدم؟
حملهٔ دیگر بمیرم از بشر —
تا برآرم از ملائک بال و پر
وز ملک هم بایدم جستن ز جو —
کل شیء هالک الا وجهه
بار دیگر از ملک پران شوم —
آنچه اندر وهم ناید آن شوم
پس عدم گردم عدم چو ارغنون —
گویدم کانا الیه راجعون
Universality
It is often said that the teachings of Rumi are ecumenical in nature.[65] For Rumi, religion was mostly a personal experience and not limited to logical arguments or perceptions of the senses.[66] Creative love, or the urge to rejoin the spirit to divinity, was the goal towards which every thing moves.[66] The dignity of life, in particular human life (which is conscious of its divine origin and goal), was important.[66]
ملت عشق از همه دینها جداست
عاشقان را ملت و مذهب خداست
The religion of Love is different from all religions
For lovers, religion and denomination is God alone.
Book 2 Section 36: Moses and the Shepherd
It is undeniable that Rumi was a Muslim scholar and took Islam seriously. Nonetheless, the depth of his spiritual vision extended beyond narrow sectarian concerns. One rubaiyat reads:
در راه طلب عاقل و دیوانه یکی است
در شیوهی عشق خویش و بیگانه یکی است
آن را که شراب وصل جانان دادند
در مذهب او کعبه و بتخانه یکی است
Quatrain 305
On the seeker’s path, wise men and fools are one.
In His love, brothers and strangers are one.
Go on! Drink the wine of the Beloved!
In that faith, Muslims and pagans are one. [67]
Islam
[hide]Bismillahir Rahmanir Rahim Part of a series on Islam
Sufism and Tariqat
Shrine of Abdul Qadir Jilani in Baghdad, Iraq
Ideas[show]
Practices[show]
Sufi orders[show]
Notable early Sufis[show]
Notable modern Sufis[show]
Topics in Sufism[show]
Portal Mosque02.svg Portal
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However, despite the aforementioned ecumenical attitude, and contrary to his contemporary portrayal in the West as a proponent of non-denominational spirituality, a number of Rumi poems suggest the importance of outward religious observance, the primacy of the Qur'an.[68]
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.[69]
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.[70]
Rumi states in his Dīwān:
The Sufi is hanging on to Muhammad, like Abu Bakr.[71]
His Masnavi contains anecdotes and stories derived largely from the Quran and the hadith, as well as everyday tales.
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.[this quote needs a citation]
The famous (15th century) Sufi poet Jâmî, said of the Masnavi,[72]
"Hast qur'ân dar zabân-é pahlawî"
It is the Qur'ân in the Persian tongue.
Legacy
Rumi's poetry forms the basis of much classical Iranian and Afghan music (Eastern-Persian, Tajik-Hazara music).[citation needed] 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). To many modern Westerners, his teachings are one of the best introductions to the philosophy and practice of Sufism. In the West Shahram Shiva has been teaching, performing and sharing the translations of the poetry of Rumi for nearly twenty years and has been instrumental in spreading Rumi's legacy in the English-speaking parts of the world. Pakistan's National Poet, Muhammad Iqbal, was also inspired by Rumi's works and considered him to be his spiritual leader, addressing him as "Pir Rumi" in his poems (the honorific Pir literally means "old man", but in the Sufi/mystic context it means founder, master, or guide).[73]
Shahram Shiva asserts that "Rumi is able to verbalise the highly personal and often confusing world of personal growth and development in a very clear and direct fashion. He does not offend anyone, and he includes everyone.... Today Rumi's poems can be heard in churches, synagogues, Zen monasteries, as well as in the downtown New York art/performance/music scene."
According to Professor Majid M. Naini,[74] "Rumi's life and transformation provide true testimony and proof that people of all religions and backgrounds can live together in peace and harmony. Rumi’s visions, words, and life teach us how to reach inner peace and happiness so we can finally stop the continual stream of hostility and hatred and achieve true global peace and harmony.”
Rumi's work has been translated into many of the world's languages, including Russian, German, Urdu, Turkish, Arabic, Bengali, French, Italian, and Spanish, and is being presented in a growing number of formats, including concerts, workshops, readings, dance performances, and other artistic creations.[75] The English interpretations of Rumi's poetry by Coleman Barks have sold more than half a million copies worldwide,[76] and Rumi is one of the most widely read poets in the United States.[77] Shahram Shiva book "Rending the Veil: Literal and Poetic Translations of Rumi" (1995, HOHM Press) is the recipient of the Benjamin Franklin Award.
Recordings of Rumi poems have made it to the USA's Billboard's Top 20 list. A selection of American author Deepak Chopra's editing of the translations by Fereydoun Kia of Rumi's love poems has been performed by Hollywood personalities such as Madonna, Goldie Hawn, Philip Glass and Demi Moore.
There is a famous landmark in Northern India, known as Rumi Gate, situated in Lucknow (the capital of Uttar Pradesh) named for Rumi.
Rumi and his mausoleum on the reverse of the 5000 Turkish lira banknotes of 1981–1994
Rumi and his mausoleum were depicted on the reverse of the 5000 Turkish lira banknotes of 1981–1994.[78]
Iranian world
پارسی گو گرچه تازی خوشتر است — عشق را خود صد زبان دیگر است
Say all in Persian even if Arabic is better — Love will find its way through all languages on its own.
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.[79] Rumi's poetry is displayed on the walls of many cities across Iran, sung in Persian music,[79] and read in school books.[80]
Mewlewī Sufi Order
Main articles: Mevlevi Order and Sama (Sufism)
The Mewlewī Sufi order was founded in 1273 by Rumi's followers after his death.[81] His first successor in the rectorship of the order was "Husam Chalabi" himself, after whose death in 1284 Rumi's younger and only surviving son, Sultan Walad (died 1312), popularly known as author of the mystical Maṭnawī Rabābnāma, or the Book of the Rabab was installed as grand master of the order.[82] The leadership of the order has been kept within Rumi's family in Konya uninterruptedly since then.[83] 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.[84] The music accompanying the samāʿ consists of settings of poems from the Maṭnawī and Dīwān-e Kabīr, or of Sultan Walad's poems.[84] 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.[85]
”
Rumi's tomb in Konya, Turkey.
During Ottoman times, the Mevlevi produced a number of notable poets and musicians, including Sheikh Ghalib, Ismail Rusuhi Dede of Ankara, Esrar Dede, Halet Efendi, and Gavsi Dede, who are all buried at the Galata Mewlewī Khāna (Turkish: Mevlevi-Hane) in Istanbul.[86] 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 (or tekeyh) (dervish lodges) and zāwiyas (chief dervish lodges), and the centres of veneration to which pilgrimages (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.[87]
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 Šabe Arūs (شب عروس) (Persian meaning "nuptial night"), the night of Rumi's union with God.[88] In 1974, the Whirling Dervishes were permitted to travel to the West for the first time. In 2005, UNESCO proclaimed the "The Mevlevi Sama Ceremony" of Turkey as one of the Masterpieces of the Oral and Intangible Heritage of Humanity.[89]
Religious denomination
According to Edward G. Browne, 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.[90] According to Annemarie Schimmel, the tendency among Shia authors to 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.[91]
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.[92] The commemoration at UNESCO itself took place on 6 September 2007;[4] 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.[5]
The Afghan Ministry of Culture and Youth established a national committee, which organised an international seminar to celebrate the birth and life of the great ethical philosopher and world-renowned poet. This grand gathering of the intellectuals, diplomats, and followers of Mewlana was held in Kabul and in Balkh, the Mewlana's place of birth.[93]
On 30 September 2007, Iranian school bells were rung throughout the country in honour of Mewlana.[94] 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.[95] 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.[96] 2007 was declared as the "International Rumi Year" by UNESCO.[97][98]
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."[99]
Mawlana Rumi Review
The "Mawlana Rumi Review" (ISSN 2042-3357) is published annually by The Centre for Persian and Iranian Studies at the University of Exeter in collaboration with The Rumi Institute, Nicosia, Cyprus, and Archetype Books, Cambridge.[100] 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."[101]
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Hala Sultan Tekke or the Mosque of Umm Haram (Greek: Τεκές Χαλά Σουλτάνας Tekés Chalá Soultánas; Turkish: Hala Sultan Tekkesi) is a Muslim shrine on the west bank of Larnaca Salt Lake, near Larnaca, Cyprus. Umm Haram (Turkish: Hala Sultan) was the wife of Ubada bin al-Samit, a companion of the Prophet Muhammed.
Hala Sultan Tekke complex is composed of a mosque, mausoleum, minaret, cemetery, and living quarters for men and women. The term tekke (convent) applies to a building designed specifically for gatherings of a Sufi brotherhood, or tariqa, and may have referred to an earlier feature of the location. The present-day complex, open to all and not belonging to a single religious movement, lies in a serene setting on the shores of the Larnaca Salt Lake, which appears to be an important site also in prehistory.
Most accounts establish a connection between the site and the death of Umm Haram during the first Arab raids on Cyprus under the Caliph Muawiyah between 647 and 649, which were later pursued throughout the Umayyad and the Abbasid periods. According to these accounts, Umm Haram, being of very old age, had fallen from her mule and had died during a siege of Larnaca. She was later buried where she died. According to Shia belief, her grave lies within Jannatul Baqi cemetery in Madinah, Saudi Arabia.
The Tranquil Courtyard of the Sufi Saint Mirza Mazar Jan-i-Janan in the heart of Old Delhi. This large complex houses a small mosque, a Khanqah, (Sufi Meeting Place); and the Dargah of Mirza Mazar and three of his Deputies. It has been the headquarters of the Naqshbandiyya-Mujaddidiyya Tariqa in Delhi since circa 1781.
The man mounted on the horse is one of the two Khalifa (Caliph), successor and descendant of Shaykh Ahmad al-Badawy and bearer of the red cloak and white cap/turban characteristic of the Badawy or Ahmadi tariqa. The cloak and turban of the Ahmadis are believed to have belonged to Sheikh Ahmad El-Badawy personally.
Shaykh Ahmad Al-Badawī (or Al-Sayyid Al-Badawī) was a Muslim saint and founder of the Badawiyyah Sufi order. He is considered a Qutub (pole) of faith for Sufi Muslims of the various denominations and orders. Al-Badawi was born in Fez, Morocco in 596 AH (1200 CE) and died in Tanta, Egypt in 675 AH (1277 CE). He was noted for his ascetic behavior, and was credited with many karāmāt (miracles).
Courtesy of Sherif Sonbol, Tarek Atia and AUC Press 1999.
Al-Rifa‘i (Ahmad ibn ʽAli al-Rifaʽi) 1119-1183, was an Iraqi Sunni Muslim preacher, ascetic, mystic, jurist, and theologian, known for being the eponymous founder of the Rifaʽi tariqa (Sufi order) of Islam. Although this mosque is named after him, the shrine contains the burials of his grandson, 'Ali Abu Shibbak al-Rifai and another Sufi mystic, 'Abd Allah al-Ansari.
The Mosque of al-Rifa'i replaced a zawiya (shrine) of the sufi saint, al-Rifa'i. It is also the royal mausoleum of Muhammad 'Ali's family, in addition to Hosh al-Basha (the Courtyard of the Pasha), in the Southern Cemetery.
Patron: commissioned by Hoshiyar Qadin (Hoşyar Kadın) ?-1885, consort to Ibrahim Pasha & Walida Pasha to their son, Isma'il Pasha.
Original architect: Hussein Pasha Fahmi (a distant cousin of Muhammad 'Ali), Minister of Awqaf, who died in 1880 when work stopped.
Construction Supervisor: Khalil Agha chief eunuch & director of estates for Isma'il Pasha.
Completed: work resumed in 1905 when the Khedive, Abbas II, ordered its completion. Work was supervised by architect Max Herz (Herz Miksa, Hungarian) 1856-1919, head of the Comité de Conservation des Monuments de l'Art Arabe.
Islamic Monument #U103
Hala Sultan Tekke or the Mosque of Umm Haram (Greek: Τεκές Χαλά Σουλτάνας Tekés Chalá Soultánas; Turkish: Hala Sultan Tekkesi) is a Muslim shrine on the west bank of Larnaca Salt Lake, near Larnaca, Cyprus. Umm Haram (Turkish: Hala Sultan) was the wife of Ubada bin al-Samit, a companion of the Prophet Muhammed.
Hala Sultan Tekke complex is composed of a mosque, mausoleum, minaret, cemetery, and living quarters for men and women. The term tekke (convent) applies to a building designed specifically for gatherings of a Sufi brotherhood, or tariqa, and may have referred to an earlier feature of the location. The present-day complex, open to all and not belonging to a single religious movement, lies in a serene setting on the shores of the Larnaca Salt Lake, which appears to be an important site also in prehistory.
Most accounts establish a connection between the site and the death of Umm Haram during the first Arab raids on Cyprus under the Caliph Muawiyah between 647 and 649, which were later pursued throughout the Umayyad and the Abbasid periods. According to these accounts, Umm Haram, being of very old age, had fallen from her mule and had died during a siege of Larnaca. She was later buried where she died. According to Shia belief, her grave lies within Jannatul Baqi cemetery in Madinah, Saudi Arabia.
From Wikipedia, the free encyclopedia
Hazrat Moinuddin Chishti was born in 1141 and died in 1236 CE. Also known as Gharīb Nawāz "Benefactor of the Poor", he is the most famous saint of the Chishti Order of Sufism of the Indian subcontinent. Chishti introduced and established the order in the subcontinent. The initial spiritual chain or silsila of the Chishti order in India, comprising Chishti, Qutbuddin Bakhtiar Kaki, Fariduddin Ganjshakar and Nizamuddin Auliya—each successive person being the disciple of the previous—includes the great Sufi saints of Indian history.[3]
Early life and background[edit]
Hazrat Moinuddin Chishti is said to have been born in 536 AH/1141 CE in Chisht in Herat, Afghanistan.[4] His parents died when he was fifteen years old.[citation needed] He inherited a windmill and an orchard from his father. During his childhood, Chishti was different from other children and kept himself busy in prayers and meditation. He later disposed of his property and other belongings and distributed the money to the poor. He renounced the world and left for Bukhara in search of knowledge and higher education.[5]
He became the murid "disciple" of Usman Harooni.[citation needed]
Journeys[edit]
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Chishti visited the seminaries of Samarkand and Bukhara and acquired religious learning from scholars.[citation needed] He visited centers of Muslim culture, and acquainted himself with important trends in Muslim religious life. He became a disciple of the Chishti saint Usman Harooni. They traveled the Middle East together, including visits to Mecca and Medina.[citation needed]
Journey to India[edit]
Hazrat Moinuddin Chishtī turned towards India, reputedly after a dream in which Muhammad blessed him to do so. After a brief stay in Lahore, he reached Ajmer along with Mu'izz al-Din Muhammad, and settled down. In Ajmer, he attracted a substantial following, acquiring respect amongst the residents of the city. Chishti promoted understanding between Muslims and non-Muslims.[citation needed]
Establishing the Chishti Order in South Asia[edit]
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The Chishti Order is found by Abu Ishaq Shami (“the Syrian”) in Chisht some 95 miles east of Herat in present-day western Afghanistan. Moinuddin Chishti established the order in India, in the city of Ajmer in North India.
Hazrat Moinuddin Chishti apparently never wrote down his teachings in the form of a book, nor did his immediate disciples, but the central principles that became characteristics of the Chishti order in India are based on his teachings and practices. They lay stress on renunciation of material goods; strict regime of self-discipline and personal prayer; participation in samā' as a legitimate means to spiritual transformation; reliance on either cultivation or unsolicited offerings as means of basic subsistence; independence from rulers and the state, including rejection of monetary and land grants; generosity to others, particularly, through sharing of food and wealth, and tolerance and respect for religious differences.
He, in other words, interpreted religion in terms of human service and exhorted his disciples "to develop river-like generosity, sun-like affection and earth-like hospitality." The highest form of devotion, according to him, was "to redress the misery of those in distress – to fulfill the needs of the helpless and to feed the hungry."[citation needed]
It was during the reign of Akbar (1556–1605) that Ajmer emerged as one of the most important centers of pilgrimage in India. The Mughal Emperor undertook a journey on foot to Ajmer. The Akbarnāma records that the emperor's interest in Ajmer first sparked when he heard some minstrels singing songs about the virtues of the wali who lay asleep in Ajmer.[citation needed]
Hazrat Moinuddin Chishti authored several books including Anīs al-Arwāḥ and Dalīl al-'Ārifīn, both of which deal with the Islamic code of living.
Qutbuddin Bakhtiar Kaki (d. 1235) and Hamiduddin Nagori (d. 1276) were Moinuddin Chishti's celebrated caliphs or "successors", who continued to transmit the teachings of their master through their disciples, leading to the widespread proliferation of the Chishtī Order in India.
Among Quṭbuddīn Baktiar Kaki's prominent disciples was Fariduddin Ganjshakar (d. 1265), whose dargah is at Pakpattan, modern Pakistan. Fariduddin's most famous disciple was Nizamuddin Auliya (d. 1325) popularly referred to as Mahbūb-e Ilāhī "God's beloved", whose dargah is located in South Delhi. Equally famous was his other disciple Ali Ahmed Alauddin Sabir whose dargah is in Kalyar Sharif. The Sabiri silsila is spread far and wide in India and Pakistan and to this day devotees and their descendants add the title of Sabri to their names.
From Delhi, disciples branched out to establish dargahs in several regions of South Asia, from Sindh in the west to Bengal in the east and the Deccan Plateau in the south. But from all the network of Chishti dargahs, the Ajmer dargah took on the special distinction of being the "mother" dargah of them all.
Dargah Sharif[edit]
Dargah of Moinuddin Chishti, Ajmer
Main article: Dargah Sharif
The dargah (shrine) of Chisti, known as Dargah Sharif or Ajmer Sharif is an international wakf (endowment), managed by the 'Dargah Khwaja Saheb Act, 1955' of Government of India. The Dargah Committee, appointed by the Government, manages donations, takes care of the maintenance of the outer area of shrine, and runs charitable institutions like dispensaries and guest houses for the devotees, but does not take care of the main shrine (Astana e Alia) which is under the custody of Khadims.[6]
In popular culture[edit]
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His poetry in praise of Husayn ibn Ali is well known, specially the following verse:
Shah ast Hussein, Badshah ast Hussein
Ruler is Hussain, Emperor is Hussain
Din ast Hussein, Dinpanah ast Hussein
Faith is Hussain, guardian of faith is Hussain
Sardad na dad dast dar dast e Yazid
Offered his head and not the hand to Yazid
Haqaq-e Bina-e La ilaha ast Hussein
Indeed, Hussain is the foundation of the shahada
The song "Khwaja Mere Khwaja" from the Hindi film Jodhaa Akbar was inspired by the life and deeds of Moinuddin Chishti.
Sufis of the Chishtī order[edit]
Chishti had more than one thousand khalīfas and hundreds of thousands of disciples.[citation needed] Sufis of different orders became his disciples and took ijāzah from him.[citation needed] Among the famous Sufis who trace their lineage to him are: Quṭbuddīn Bakhtiyār Kākī, Farīduddīn Mas'ūd, Nizāmuddīn Auliyā', Hazrat Ahmed Alauddin Sabir Kalyari Amir Khusrau, Nasiruddin Chiragh Dehlavi, Muhammad Hussain-i Gisūdarāz Bandanawāz, Ashraf Jahāngīr Simnānī and Aṭā' Hussain Fānī.[citation needed]
Today, hundreds of thousands of people – Muslims, Hindus and others, from the Indian sub-continent, and from other parts of the world – assemble at his tomb on the occasion of his 'urs (death anniversary).[citation needed]
An outside view of the Maqbara
Spiritual lineage[edit]
Al-Ḥasan al-Baṣrī
'Abdul Wāḥid Bin Zaid Abul Faḍl
Fuḍayll ibn 'Iyāḍ Bin Mas'ūd Bin Bishr al-Tamīmī
Ibrāhīm bin Adham
Ḥudhayfah al-Mar'ashī
Amīnuddīn Abū Ḥubayrah al-Baṣrī
Mumshād Dīnwarī
Start of the Chishtī Order:
Adul-Ishaq Shami Chisti Khadas-Allah –Sirrahu
Abu Muhammad Abdal Chishti Khadas-Allah –Sirrahu
[Abu Muhammad bin Abi Ahmed Chishti Khadas-Allah –Sirrahu
Abū Yūsuf bin Sam'ān al-Ḥusaynī
Maudūd Chishtī
Sharīf Zandānī
'Uthmān Hārūnī
Muneeruddin Haji Shareef Zandani Khadas-Allah –Sirrahu
Qutubuddin Yusuf Chisti Khadas-Allah –Sirrahu
Moinuddin Chishti
Others buried in the Maqbara enclosure[edit]
The Mughal generals Sheikh Mīr and Shāhnawāz Khān were buried in the enclosure of Chishtī's Maqbara after they died in the Battle of Deorai in 1659. Khān was the Emperor Aurangzeb's father-in-law.[7]
Islamic Album:Namaz Perhnay ka Sahee Tariqa, Messages related to Namaz, Namaz e Awabeen,Namaz e Chaasht,Namaz e Ishraak,Namaz e Tawbah,Salatul Tasbih,Tahajjud Namaz,Tahiyatul Wudhu Wazoo Namaz, Namaz ka Tariqa, Namaz perhnay ka sunnat tariqa, Salah, Salat, Prayer
Morocco. Fez.
Lonely Planet review for Sidi Ahmed Tijani Zawiya
The resting place of the founder of the Tariqa Tijaniya, a Sufi brotherhood, this exquisite zawiya and mosque is of great importance to devotees from all over North and West Africa, who visit it on their way to Mecca. It's greatly revered in Fez, second only to the Moulay Idriss Zawiya.
Hala Sultan Tekke or the Mosque of Umm Haram (Greek: Τεκές Χαλά Σουλτάνας Tekés Chalá Soultánas; Turkish: Hala Sultan Tekkesi) is a Muslim shrine on the west bank of Larnaca Salt Lake, near Larnaca, Cyprus. Umm Haram (Turkish: Hala Sultan) was the wife of Ubada bin al-Samit, a companion of the Prophet Muhammed.
Hala Sultan Tekke complex is composed of a mosque, mausoleum, minaret, cemetery, and living quarters for men and women. The term tekke (convent) applies to a building designed specifically for gatherings of a Sufi brotherhood, or tariqa, and may have referred to an earlier feature of the location. The present-day complex, open to all and not belonging to a single religious movement, lies in a serene setting on the shores of the Larnaca Salt Lake, which appears to be an important site also in prehistory.
Most accounts establish a connection between the site and the death of Umm Haram during the first Arab raids on Cyprus under the Caliph Muawiyah between 647 and 649, which were later pursued throughout the Umayyad and the Abbasid periods. According to these accounts, Umm Haram, being of very old age, had fallen from her mule and had died during a siege of Larnaca. She was later buried where she died. According to Shia belief, her grave lies within Jannatul Baqi cemetery in Madinah, Saudi Arabia.
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Hala Sultan Tekke or the Mosque of Umm Haram (Greek: Τεκές Χαλά Σουλτάνας Tekés Chalá Soultánas; Turkish: Hala Sultan Tekkesi) is a Muslim shrine on the west bank of Larnaca Salt Lake, near Larnaca, Cyprus. Umm Haram (Turkish: Hala Sultan) was the wife of Ubada bin al-Samit, a companion of the Prophet Muhammed.
Hala Sultan Tekke complex is composed of a mosque, mausoleum, minaret, cemetery, and living quarters for men and women. The term tekke (convent) applies to a building designed specifically for gatherings of a Sufi brotherhood, or tariqa, and may have referred to an earlier feature of the location. The present-day complex, open to all and not belonging to a single religious movement, lies in a serene setting on the shores of the Larnaca Salt Lake, which appears to be an important site also in prehistory.
Most accounts establish a connection between the site and the death of Umm Haram during the first Arab raids on Cyprus under the Caliph Muawiyah between 647 and 649, which were later pursued throughout the Umayyad and the Abbasid periods. According to these accounts, Umm Haram, being of very old age, had fallen from her mule and had died during a siege of Larnaca. She was later buried where she died. According to Shia belief, her grave lies within Jannatul Baqi cemetery in Madinah, Saudi Arabia.