Poem Series (3) 

#3. Mawlana Jalaluddin Rumi 

Jalal al-Din Rumi was born on September 30, 1207 in Balkh (Afghanistan). His father Baha' Walad was descended from the first caliph Abu Bakr and was influenced by the ideas of Ahmad Ghazali, brother of the famous philosopher. Baha' Walad's sermons were published and still exist as Divine Sciences (Ma'arif). 

He fled the Mongols with his son in 1219, and it was reported that at Nishapur young Rumi met 'Attar, who gave him a copy of his Book of Mysteries (Asrar-nama). After a pilgrimage to Mecca and other travels, the family went to Rum (Anatolia). Baha' Walad was given an important teaching position in the capital at Konya (Iconium) in 1228 by Seljuk king 'Ala' al-Din Kayqubad (r. 1219-1236) and his vizier Mu'in al-Din. Rumi married and had a son, who later wrote his biography. In 1231 Rumi succeeded his late father as a religious teacher. His father's friend Burhan al-Din arrived and for nine years taught Rumi Sufism. Rumi probably met the philosopher ibn al-Arabi at Damascus. 

In 1244 Rumi's life changed dramatically when he met the dervish Shams al-Din of Tabriz. Rumi spent so much time with him that his disciples became jealous until Shams was murdered in 1247. To the music of flute and drums Rumi invented the circling movements of the whirling dervishes and began writing mystical love poetry. his disciples formed the dervish order called the Mevlevis. 

After 1249 the Seljuk governors paid tribute to the Mongol empire. As vassal of the Mongol Baiju, Mu'in al-Din governed Rum for twenty years starting in 1256, and he patronized the mystical poet. 

His disciple Husam al-Din Hasan urged Rumi to write mystical poetry and tales called Masnavi in the style of Sana'i and 'Attar. Rumi completed six books of these before he died on December 17, 1273. Many of his talks were written down in the book Fihi ma fihi, which means "In it what is in it" and is often referred to as his Discourses 

A Moment Of Happiness

A moment of happiness,
you and I sitting on the verandah,
apparently two, but one in soul, you and I.
We feel the flowing water of life here,
you and I, with the garden's beauty
and the birds singing.
The stars will be watching us,
and we will show them
what it is to be a thin crescent moon.
You and I unselfed, will be together,
indifferent to idle speculation, you and I.
The parrots of heaven will be cracking sugar
as we laugh together, you and I.
In one form upon this earth,
and in another form in a timeless sweet land 

Description of Love

A true lover is proved such by his pain of heart;
No sickness is there like sickness of heart.
The lover's ailment is different from all ailments;
Love is the astrolabe of God's mysteries.
A lover may hanker after this love or that love,
But at the last he is drawn to the KING of love.
However much we describe and explain love,
When we fall in love we are ashamed of our words.
Explanation by the tongue makes most things clear,
But love unexplained is clearer.
When pen hasted to write,
On reaching the subject of love it split in twain.
When the discourse touched on the matter of love,
Pen was broken and paper torn.  

In explaining it Reason sticks fast, as an ass in mire;

Naught but Love itself can explain love and lovers!
None but the sun can display the sun,
If you would see it displayed, turn not away from it.
Shadows, indeed, may indicate the sun's presence,
But only the sun displays the light of life.
Shadows induce slumber, like evening talks,
But when the sun arises the 'moon is split asunder.'
In the world there is naught so wondrous as the sun,
But the Sun of the soul sets not and has no yesterday.
Though the material sun is unique and single,
We can conceive similar suns like to it.
But the Sun of the soul, beyond this firmament,
No like thereof is seen in concrete or abstract.
Where is there room in conception for His essence,
So that similitudes of HIM should be conceivable?  

[Banglaboipora poem series]