By Seyed Ghahreman Safavi
Reveals the delicate layout of Rumī’s Mathnawī, exhibiting that this doubtless unstructured paintings either describes and services as non secular training.
This landmark booklet unearths the constitution of Rumī’s thirteenth-century vintage, the Mathnawī. A liked choice of 25,000 picturesque, alliterative verses packed with anecdotes and parables on what seem to be loosely hooked up topics, the Mathnawī presents itself as spontaneous and unplanned. although, as Seyed Ghahreman Safavi and Simon Weightman exhibit, the paintings has a cosmopolitan layout that intentionally hides the non secular in order that readers, as seekers, need to locate it for themselves—it isn't really purely approximately religious education, it's religious education. in addition to an entire synoptic examining of the total of e-book One, the authors offer fabric on Rumī’s existence, his spiritual place, and his literary antecedents. Safavi and Weightman have supplied readers, scholars, and students with a necessary source: the advisor that they wanted that they had had sooner than their very own analyzing of this nice non secular classic.
“This is in all likelihood the simplest rationalization of the importance of the whole paintings ever written, definitely so in English. The authors carry out dimensions of the ornate and complex constitution of the Mathnawī, of which different authors have had at top simply inklings.” — William C. Chittick, writer of The Sufi Doctrine of Rumī
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Additional info for Rūmī's mystical design : reading the Mathnawī, book one
On the other hand, he could see that Mawlānā was not inwardly awakened to his station and a transformation was required, which he knew how to effect. In this respect, then, Shams had to assume the role of the master. The revolution he effected in Mawlānā was to turn him from being an ‘ālim, a learned divine, into an 18 Rūmī’s Mystical Design ‘āshiq, a lover, and an ‘ārif, a gnostic who saw directly and received intelligence from the spiritual world. Everyone agrees that this really took place. Precisely how it was done is another matter.
As Steven Katz writes: “There is an almost universal Sufi concern with ta’wīl, the spiritual exegesis of the Qur’ān which also functions as profound, mystical self-interrogation. Ta’wīl is the dialectical complement of tanzīl (transmitting downwards): one brings the Qur’ān from above, the other returns the Qur’ān to its transcendent source. ’ ”25 It is important to realize that mystical exegesis is not the same as scriptural hermeneutics; it is not the pursuit of meanings; it is rather the raising of the Qur’ān by mystical means back to its source: Allāh.
You have heard this (God’s Name and Religion) from your parents; in consequence you have embraced it without thinking. qīq, realization, is needed for something to become real. aqq, the reality, of something for oneself. qīq is simply taqlīd, imitation, which is like stroking one’s own familiar ox and feeling comfortable; but to have realized for oneself the reality behind religion would be to live in an almost permanent state of awe at God’s Might and Majesty. In the pre-Shams era of Mawlānā’s life, as has been shown in the biography, he was obliged to absorb enormous quantities of information about religion and the religious sciences, and his spiritual mentor Burhān al-Dīn even required him to read his father’s writings a thousand times.
Rūmī's mystical design : reading the Mathnawī, book one by Seyed Ghahreman Safavi