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MaulanaJalaluddin Names in Arabic literature until the thirteenth
century
Akram Vashani Asadabadi a, Tahereh Hasani b
Abstract
This article studies the names of Maulana in Arabic literature until the thirteenth century. Among the peaks of Persian literature
Maulana is the most famous and one of the wonders of the human heritage that belongs to all human beings and his works are
always regarded by most of the people of the world. This great Sufi has an Arabic Originality and this study by reviewing the
existing theories in the Arabic books that has been written until the end of thirteenth century, has been classified in three titles. 1Name and title of Maulana in Arabic books.2- Works of Maulana in Arabic books. 3- Maulana's biography in these works. The
method of this article is descriptive-analytic. Reviews of the writer of this article about reputation of Maulana in Arabic literature
until the thirteenth century has demonstrated that the scholars of fiqh, hadith, leader sects and Arab biographers have noted
Maulana but they have not been significantly affected by the works of this poet.
Keywords:Mawlawi, Masnavi Ma'navi, Names, Arabic works.;
1.
Introduction
Iran has reared a lot of scientists, philosophers, writers and poets in the lap of his pure and blessed. One of these
characters is Jalal al-Din Muhammad Balkhi (604- 672 AH) (Jami, 307), known as Moulana, Mowlavi and …
among Persian speakers. He is one of the wonders of human origin. The introduction of this blazing flame in the
thicket thinking and feeling is very difficult."His origin from father goes back to Abu Bakr , the Companions of the
Prophet (pbuh) and from the mother to the Prophet (pbuh)" (Zarinkob, 21). He is one of the major pillars of pure
thoughts and mysticism. His works are: Masnavi, Shams Tabrizighazals, Rubaiyat, Fihe maFihe,
MakatibvaMajalesesabeh.
His fame has reached from East to West, and in reference to his fame, it is sufficient to mention that the year 2007
was named as the commemoration of Molavi by "UNESCO". This naming means that the international atmosphere
has accepted that Molavi is a poet beyond regional, and in "recent years his works, especially Masnavi, has been the
bestseller book in the US,
and today Mowlavi is known as Symbolic figures of love and peace in the world, for this purpose, a movement in
the west under the title Maulana research is in progress " (http: lagos.ir/index.aspx).
Although Jalaluddin has an Arab originality, but had been grown up in a land where Persian culture and civilization
has flourished. However, he was fluent in Arabic and had very deep cultural relations with some Arab countries.
However, today we see that many Arab readers do not know this great poet, while the Muslims of the east of the
Islamic world are attracted by his poems. After the nineteenth century, In Arabic lands Maulana has been payed
more attention, as far as translations, commentaries and various investigations of the MasnaviMa'navi, the most
valuable work of Molavi, have been written (Kafafi: 9 and 19).
And here this question arises that while the works of Arab poets and writers were affective in Persian literature, do
the works of maulana in Arabic literature, were taken into consideration.
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The name and the title of Maulana in Arabic books
Taj al-Din Alsbky , the Damascus author of the book "TabaqatulAlshafyh Kubra" in the eighth century AH, Under
the entry "Altasavof" points out this great personality as Jalaluddin Rumi: « Sufism in the seventh and eighth
centuries was faced with two streams, the first one is Andalusia and North Africa, which were led by somebodies
like Ibn Sabin, and the other, the orient stream that Suhrawardi, Shams al-Din Tabrizi and Jalaluddin Rumi are
leaders»(19:5).
Ibn Battuta, the Moroccan author of "RahleIbn Battuta" in the eighth century AH, sixty years after the death of
HazratMolana, passes the city of Konya. He introduces this city, and an entry with the title "Hekayate Sheikh Al
Shaer," dedicated to Rumi, and calls Maulana with the title Al Sheikh Al Imam Al Saleh - Qutb Jalal al-Din and
says: "The tomb of the great Sheikh and righteous leader Jalaluddin known as Maulana is in Konya "(136).
IbnHajarAlsqlany, Palestinian writer, in the book "AldrrAlkamnh Fi aayanAlmeataAlsamnh" in the ninth century
AH, under the entry that dedicated to "Ahmad Bin Siddiq" the son of Maulana ,mentioned Mawlawi with the name
MaulanaJalaluddin Rumi and says: "Mohammed bin Hussein bin Ahmed bin Qassim bin Habib bin Abdullah bin
Abdulrahman bin AbiBakrsedigh, the leader Sheikh, AllamaMaulanaBahaeddin that is known with the name Sultan
Bin MaulanaJalaluddin Rumi, is one of the great religious of Hanafiyyah(297:1).
Badroddin Al Aini, the Syrian writer, in his book" "AghdAljman Fi tarikheAhl-Al-Zaman" in the ninth century AH,
in a chapter that is allocated to the elders that died in the year 672. AH, Maulana has been brought in an independent
entry and he has mentioned him as "Sheikh Jalal al-Din Muhammad ibn Muhammad ibn Ahmad ibnQasim bin
AlmsybibnAbd al-RahmanibnAbiBakr Al-Siddiq - may Allah be pleased with him - IbnAbiQhafh al-Qurashi
known as Jalal al-Din Alqunavy"(140).
Lebanese author Baha al-Din Ameli in "Alkshkul" in the tenth century, remembers Molavi in several stances. For
instance, under the entry "Lebazahom" which contains the words of philosophers, while discussing the "science of
God," mentioned molavi as mystic Rumi and also to the verses of this great mystic the affidavit. He says: "Hadith
scientists believe that God's knowledge is a kind of intuitive knowledge and like human sciences, it is not bounded
by the past and the future, and the knowledge of God was described to a colorful rope that is in someone's hands and
he puts it in front of an ant, and because the ant has a very low visual acuity , it thinks that all of the rope has just
single color, and another piece of rope that is in front of another ant is just seen as another color, and thus that
stipulation the past, present and future arises. But one who helds the rope in his hands has mastered in all colors.
God's knowledge is fully aware of all of the sciences and in this context, mystic Rumi how good has written:
" Placeless that is the light of God in him/ where is the past and future and present
Past and his future is with you/ it is both one things thought the two is" (104:1).
Ameli under the entry entitled "was said to a Sufi," also known as Roman mystic Maulana speaks and Says, " a
Sufi were asked: How is it that when you speak, a group cries and the other group does not cry? He answered:
crying of a bereaved mother that sang dirges isn’t similar to someone who has been hired to dirge. And how good
mystic Maolana in Masnavi has sing about this:
"Even it was in the mourning hundred weeper/ Ah owner pain involved effectively" (203:1).
In addition to what have been mentioned above ,Ameli in Alkshkvl under the entry "Men kalam e Abdullah bin
Almtz", when he is discussing on the issue of "light", mentions Molavi as a mystic Rumi (242:2). Ameli in the
following words of Prophet Jesus to the disciples to say: "o disciples, it is certain that the world is worthless, and
take care not to sell your religion to the world and do not shield religion to your world like worldly people " . A
mystic Rumi refers to this concept as follows: "A person who burns lives for the body/ life's burned and kindled
body "(141:1).
Ameli in the poems quoted by the author of "Alahraf", introduces Molana as al-Hakim Al Mulavy and says: " oh
My friend, my life were spent to ruin, rise up to compensate a missed opportunity.
We spent our lives in fracas; get up, my friend, there is little opportunity.
enrapture me and make me happy with a Persian poetry, and take away the grief that has held my chest.
And start with a bit from Masnavi of Hakim Molavi, says: "Hear from straw how it anecdotes the story / the speaks
of separations.
Arise and addresse me with all of the languages, maybe you wake my heart up from this sleepy.
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Ameli also discussed the issue of provisions and says: " good moral is the treasures of sustenance, and how good
mystic Rumi has written about this : this world is like milk in breast of life/ without a breast pump how is the fluid
milk (274:3).
Abu FalahAbdulhaiIbn al-Emad, the author of " Shzrat al zahab fi akhbare men zahab " that is written in the
eleventh century AH, under the entry " Senakhamsavasalasinavasebaameaa" calls Rumi as " Almula Jalal ad-Din
Rumi Al Hanafi" , and says" in the year 375 AH , Almula Jalal ad-Din Rumi Al Hanafi came to the presence of
Imam Muhammad bin Haji Hassan . "
This is while that year of Rumi's death before the visit that, Ibn al-Emad refers to it happened, and it is amazing that
Mawlana in Arabic literature is in aura of ambiguity(15:4).
Mohammed AlmhbyAldmshqy author of the book "kholasatolasar fi ayane el-gharne -ehadiashar" in the eleventh
century AH under the entry " HarfAlhmzhAlalf " in addition to introducing "Adam Al RoumiAlantaly" one of the
great cult Hanafiyya who lived in the eleventh century, he points to HazratMolana with the title of "Mullah Jalal alDin Al Roumi" known as MollaKhdavndkar and says: «Grandmaster " Adam Al RoumiAlantaly" one of respected
men of Hanafiyya religious and one of the caliphs is Mullah Jalaluddin Rumi who is also known by the name of
Mullah Lord "(1: 15).
Mohebbi also under the entry "Mohammed bin Hassan Al Kastamonu", who is one of the great poets and mystics,
called Rumi as "Maulana Lord" and says::"Mohammed bin Hassan Kastamonu known as Hassanzadeh, is one of
the great Roman mawālis that learned the behavior of this way in the presence of Lord Maulana son "(3: 435).
Almhby while introducing one of the leaders of "Dynasty Mowlavieh" named "Sheikh Ismail MowlaviAnkarayy",
remembers Maulana of Rumi as "HazratMolana," and says: " Mowlavi Sheikh Ismail Ankara is one of the caliphs
of HazratMolana dynasty - god peace be to his- and, has a great value and a high position among the followers of
Sufi "(1: 418).
Abd Hay alhassani, the Indian author of "NozhatAlkhvatrVabhjatAlmsamehvaAlnvazr" in the thirteenth century
AH, has called Maulana in some positions. For example, in an entry that is independently dedicated to
MaulanaJalaluddin Rumi, he mentions him as Jalaluddin Rumi and says: "leader Sheikh and great scholar
AllamaJalaluddin was one of the most famous scientists of knowledge."
Alhassani, cites Rumi with the same title of MaulanaJalaluddin Rumi and tells:" honorableSayed ,Allama Yusuf bin
Jamal Husseini resident of Multan, a city in India, is one of jurisprudents of religion Hanafiyya that in the presence
of MaulanaJalaluddin Rumi acquired knowledge. "
Alhassani also when introducing "NawabKalb Ali Khan Rambury" – the ruler of Rampur- a state in India- says: "
Venerable Amir, Kalb Ali Yusuf Ali bin Mohammed Saeed is one of the elders of Hanafiyya religious from
Rambur and he is one of the renowned scientist who has studied in the presence of Mawlawi Muhammad hayat and
Jalaluddin Rumi. "
Alhassani under the entry "Al-Mufti ElahiBakhshAlkandhluy ", the Prominent character and renowned scientists in
the field of education, points out Maulana as MaulanaJalaluddin Rumi and says: " Kandhlvy in the preface of one of
his most important works with the title" TkmelatAlmasnavyAlmanavy " glorifies Mowlavi a lot and says:
Spirit of MaulanaJalaluddin of Rum/ seal knowledge tower ocean science".
Another case that Alhassani, mentioned Mowlavi with the name MaulanaJalaluddin Rumi is the case that while
Alhassani introduces "Maulana Ashraf Ali Althanavy"- a jurist scientist and a prominent preacher in many meetings
dispensing advice the affidavit to Masnavi poems from MaulanaJalaluddin.
Alhassani also while introduces "MaulanaGhiamAldinAbdolbay Al FarankiMahaliAllakhnavy"- one of the most
renowned scientists-po8nts out Mowlavi with a different from “ Alarf Rumi” and says:" He taught Mathnawi – the
work of Rumi mystic- at his home and many of elders were taught in the presence of him.
Alhassani in addition to introduction of scientist Sheikh and Alameh "MaulanaShibliAlnomany" points Maulana as
the mystic Rumi and says: "one of the works of Shibli is a book in biography Maulana and reviewing and judging
his poetry." Alassani in this work in addition to introducing, "MaulanaAbdelghaniAlrambury" - one of the great
scholars of literary – speaks about Maulana with the name Al MowlaviJalaluddin and says: "Rambury learned
science in the presence of his father, Ali al-Mufti Sharaf al-Din, al-Moulawi Mohammed Ghoufran, and alMoulawiJalaluddin ."
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The other elder who Alhassani in addition to explain and introduce him has noted to HazratMolana is "Abu Ali
Sharaf al-Din Qalandar" –one of the great and famous Sufies, that alHassani brought Mowlavi name as "Sheikh Jalal
al-Din al-Rumi " alongside the name of his teacher, Sheikh Shams al-Din Tabrizi, and says: "I met with Sheikh
Shams al-Din Tabrizi, and Sheikh Jalaluddin Rumi and by these great Sufi, I wore mystical raincoats".
AmrMoussa Pasha, the Egyptian writer of the book "Tatikh al adabAlarabi (AlasreAlmamlooki)" that he has written
in the year 1406. BC, during the discussion about "Afif al Altalmsany" - one of the greatest poets and Sufi of the
Mamalik era - speaks of Moulawi as Alromi and says: "IbnTaymiyyah in comparison with, IbnFarizIbnArabi,
Roman and Blbany and ... recognizesTalamsany as one of the greatest Sufies ".
KheirAldinZarkali the Beirutian author of "ALALAM" encyclopedia In the first half of the fourteenth century AH
brought Rumi as an independent entry, and mentions him with names like Jalal al-Din al-Rumi, Muhammad ibn
Muhammad ibn Al-Hussein Bin Ahmad Al-RoumiAlbalkhyAlqunavy, Molana Jalal al-Din (7: 258 and 259).
HaidarBamat the French author of the book" Majali al Islam " in 1946 which has been translated to Arabic by Adel
Zathir , mentions Mowlavi in this book with the name MaulanaJalaluddin Rumi and says: " MaulanaJalaluddin
Rumi was born in Balkh in 1207 AD" (354:1).
Mohamed Zaghloul Salam the Egyptian author of "Al Adab Al Alsr Al Mamlooki" in 1970, under the entry of
"AltasavofVa Al Adb Al Sufi" mentions Maulana with the name MaulanaJalaluddin Rumi , and says: " Dancers
of this era of have been affected by the singing and the dances of dervishes of Mowlavieh path ,who are the same
followers of Jalaluddin Rumi "(203:1 ).
2. Works of Rumi in Arabic books
Because of Maulana's universal fame, Scholars and researchers in the field of recognition of Mowlavi have had the
great attention to his Masnavi, because the Masnavi for the tired and painful man of today have pleasant words and
humanistic statements, and has a very good solving approach.
The fameofMasnavi is not limited to Persian, but many writers from the famous languages of the world, including
Arabic language, also studied this great work. Among these writers is Ibn Battuta, Moroccan author of the book
"RahlehIbnBatuteh" in the eighth century AH, that says: "students of Maulana were always with him and they wrote
whatever he spoke. Then it was made to form a book and it was called Masnavi. And they respected to this book,
and respected the words of Sheikh, and they learned, and they read it in mosques on Friday nights "(136).
Badroddin Al Aini the Syrian author of the book "AghdAljman Fi TarikheAhl Al Zaman," which was written in the
ninth century, in the chapter that focuses to mention the elders that died in year 672 AH, in the relevant section to
JalaluddinAlqunavy named Rumi Masnavi, and with pessimistic and negative view criticizes this valuable book
and says: "Among the works of JalaluddinQûnawî is Masnavi, many of Topics and the contents of this book is
rejected by Islamic law and prophetic tradition, and many groups especially the Romans were misled by the
teachings of this book, because Jalaluddin has been praised has been exaggerated so that it leds to disbelief and
confusion and their leaving of religion and Sharia Mohammedi ".
Throughout the book, "Al Kashkul" the valuable work of Baha al-Din al-Ameli -Lebanese writer and scholar Sheikh
and in the safavid era in the tenth century AH, devotion to Maulana and using Masnavifrequentlu is evident. He
also uses Mathnawi of Mowlavi frequently when discussing various issues, including small and insignificant human
science versus the knowledge of God (1: 104), the light and lighting (2: 244), mentiins it as Masnavi or
MasnaviMa'navi, and his affidavit to poems and Stories of this valuable book (405:3).
Among other issues that al-Amel, while discussing affidavit to the poems of the Masnavi, is this:" I'm happy the
time of night, because I'm alone with my God, and when approaching the dawn because hate of see people who do
heedless me of God's remembrance, I am feeling of loneliness and anguish, and Mowlavi what good is written in
Masnavi:
"Part intellect defamed the reason/ enjoy a man of the world failed him."
Although from a long time ago, especially in recent years have been focused the world's attention and public in his
works of Maulana, but still remained many unspoken for these sources of knowledge boiling that will be said by
future generations, and spirits of thirsty will make watered of the clear sky. Therefore "many individual, they know
works of this great poet and mystic in highest heaven meaning and the right Masnavi is considered as Persian
translation of the Holy Quran "(Irajpour 29 and 30). Thus in the history great writers have tried to decode of this
valuable work. Among these characters, is "Adam El RoumiAlantaly" of the great masters and famous
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Hanafiyyacult, that AlmohebyAldemashqy the author of the book "Kholasat Al Asar Fi Ayan Al Gharn Al
Hadiashar" - written in the eleventh century AH - under the entry "HarfAlhamzehVaAlalf", including actions of this
great Sufi sheikh knows decode for Masnavi (1: 5).
Almoheby also under the entry "Sheikh Ismail Ankarayy" the Caliph of HazratMaulana ways, is mentioned of
Masnavi as best-known work of maulana and says: "Sheikh Ismail, was aware to Masnavi and is written description
valuable on it, and also paid to decode for this work value.
Throughout the history many of elders and mystics have been reading Masnavi. AL Moradi Damascus author in the
book "Solk Al Dorar Fi Ayan Al Gharn Al SaniAshar" was written in the late twelfth century refers to some of the
elders: "Abbas Alvasym" is poet and writer who read Masnavi and many of Persian useful books in the presence of
the great teachers.
From other readers of the Masnavi, which Moradi Mentions of them in this book, "Aleem Ali al-Hindi" - one of the
greatest mystics and scholars of the twelfth century, which including masters of noble character is Abdul Karim Al
Uvaysy – that read MasnaviManavi in the presence of the Grand Sheikh.
"Masnavi book have educational language, and attempts to meanings of Quranic verses and sayings Prophet and
truth of the mission of the prophets, tell to us by using allegories and short tales, by using this way seeker of truth
step by step forward to meet God "(Lahoti, 37).
"Abdul RahmanAlmulavy" was one of the sheikhs Mowlaviye path in Damascus, which Al¬-Moradi mentioned he
in his book. He paid in Convent to dispensing advice of people and in his sermons paid to analyzing of Masnavi, to
be a light to lighten the way of truth-seekers". AL Moradi also in the above book, paid to introduces of
AbdolghaniAlnablesy , the mystics sheikh and the great scientists.one of the his works is description of preparations
of Masnavi called "AlseratAlsamavyShaheDibajateAlmasnavi ". Alnablesy have another book about the way
Mowlavie as "Aloghod AlLoloieh Fi Tarigh Al Molavieh".
Mohammad Shahabuddin Egyptian poet that lived in the twelfth century (1210_ 1274 AH.) about Masnavi says:
"Masnavi that watered down thirsty man, death is in that equal to watered. Sweet smell that engulfed the universe
and there is the mysteries of Qur'an. Messenger brought news that largess and happy because description of Masnavi
has been published (Divan: 120).
Shahabuddin says elsewhere:"Masnavi is amazing and unique pearl whose poems abducted wits and everyone is
fascinated by of their.
Abdol Hay Alhassni Indian author of the book "NozhatAlkhavaterVaBehjatAlmasameVaAlnavazr" in the thirteenth
century AH, in this book forty-five times alongside introduction of Mowlaviye way leaders in India, that lived in the
eleventh and twelfth centuries, of this work is mentioned with name "MasnaviManavi". This characters are includes
mystics, scholars of Fiqh, Hadith, interpretations and other are sciences. If we want to classify them can be divided
into five major categories:
The first group, elders which paid to describes and analyzesMasnavi. Here only suffice it to mention their names:
Sheikh Mohammad Alnarnuly, KhwajaAyubLahori , Sheikh Abdol Fattah al-Gujarati, Sheikh Jamaluddin alGujarati, Sheikh AbdolLatif Akbar Abadi of famous scholars of Islamic sciences, scientist ShaikhAleem Allah AlSaluti, GholamHosseinAzimAbadi famous historian and genealogist, Ghazi Mohammed Moazam Al-Nabhawi
interpreter of the Holy Qur'an, Sheikh AsadullahAlburhanbury, Sheikh
FazalAllamaMaulanaBagheribnMurtazaAlmadaresi, As person who for the first time translator religious sciences
from Arabic to Indian language, and wrote two articles on the subject as description the first two bits of Masnavi
(beshnoaznai ...) , Sheikh Rashid al-Din Alkojaraty, Maulana Abdul Baghi Al Divi is of renowned scientists in the
field of principles of jurisprudence that his description is the best of commentaries Masnavi, Allama Abdul Ali
Allkhnuy, Sheikh Fazel Ghazi Abdul Qadir al Milabory, two scientist Sheikh : Maulana Ahmed Hassan Alkanbury
and Mawlawi Abdul RahmanAldehlavy, Sheikh FazelAllama Al Mufti ElahiBakhsh and Sheikh Muhammad
AfzalElah Abad.
We know some of Rumi's poetry the meaning and beauty are reflects of secrets of wayfaring in world journey
literature, including the first bit of Masnavi (Listen to the straw how it tells ...),that seyed Mehdi Ben Al Hussein
Alvylvary described it and citing to Quranic verses knows that as reasons for proof of "pantheism" .
Al Hassani also in addition to introduce "Sheikh FazelAllama Al-Mufti, ElahiBakhsh" - of the mystic cult
Hanafiyya- mentioned from Masnavi as MasnaviManavi: "The most famous and best works of this noble character
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is a description and supplement to the Masnavi, his in introduction to this work in the form of poems paid to praise
and exaltation of this work.
Another important that implies on the famous of Masnavi and Al Hassani it refers to in this book it is that
sometimes known to be commentator of Masnavi as a prominent feature of personality. Al-Hassani in addition to
introducing of Sheikh Abd al-LatifAlvilvari to this points out that according to the book "TazkeratAlansab" is
provided, between this Sheikh and Sheikh Abdol Fattah al-Askari commentator of Almasnavy was through nine
people.
The second group, characters that learned Masnavi in the presence of great teachers or Masnavi were reader, such
as: Sheikh RuknAldinAlkojaraty, the mystic sufiMoulanaAleem Allah Allahury, the scientist Sheikh Enayatollah
Kashmiri, the jurist scholar Moulana Ashraf Ali Altahanavy , the mystic Sheikh Emdad Allah al-FaruqiAltahanavy
, MolanaSolaiman ben DavodAlbahlvary , the jurist scholar Molana Abdullah Al Ansari Al Anbahlavy, the
scholar Sheikh MolawiGhulamHussainAlkanbury , Sheikh KhairallahAlbakramy.
The third category, those who weight and style of Masnavi have put Pattern for some of his works: Maulana
Muhammad SadiqAlkashmy, Ahmad ibnAbi Said Alamythavy, Sheikh Hamza Bin Muhammad Almahravy,
MolanaGhulam Ali Azad Albkramy, Sheikh Abu Al-Hassan Alkandehlavy.
"If Molana offered to humanity only this Masnavi , just as would have been enough to make him known as the
greatest teacher of Sufi teachings and authorities in the world of knowledge" (Shabani, 1389: 22).
For this reason the fourth category are those who have tried to teach Masnavi: Afzal Bin Amin Alrajbandvy,
Maulana Muhammad TqyAllahury, Sheikh Abd al-WaliAllkahnavy, Sheikh GhulamFaridalsoraty and
MolanaGhiamAldinAbd Al-Bari Alfrankly.
In here it is important to mention that "teach of Masnavi need to obtain a permit, then, in the mosques paid to teach
Masnavi" and even in the past, there have been schools with name "Dar Almasnavi" that was dedicated only to
education of Masnavi, (quoted in Irajpour 39).
Some times "of this great work also mentioned in the bedside of holy books. Because, in fact, in terms of beginning
and the end and have a specific order that is out of all the split-half systems, and as well as expression methods and
way of allegory resembles to holy books "(Shafyy Kadkany14).
So fifth group those who were use of the Masnavi as Falname. For example, a scientist Sheikh MolanaFakhr Al Din
Dehlavi that most of the time dedicated to study Masnavi, when was in doubt between the "left and abstraction",
fortune-telling to Masnavi and opened this verse:
Tear down clause and be free hay Son / How long will you be captured gold and silver.
Dehlavi was so under the influence by the bit and all wealth and assets be divided among the poor, and his changed
life direction.
In reference to the famous of Masnavi and its author it is enough that Abd al-Hay Al-Hassani in addition to
introducing one of the exponents of Masnavi called "Sheikh Mohammad Afzal, ElahAbadi" including his works is
description of Masnavi and simple description of Gulistan and Bostan of Saadi and description of Joseph and
Zulaykha of Jami.
From the statement above it seems that the Masnavi was so famous among them, because Al Hassani would bring
the names of authors of other books that Sheikh Mohammad Afzal, on them wrote description, but the name is not
from author's Masnavi.
Abdul Razzaq al-Bitar is Damascus author of the book "«ketabAlabshar Fi TarikhAlqarnAlsalesAshar" in the late
thirteenth century AH. He under the entry of "Abdullah Aldehlavy" that one of the great masters, "Naqshbandi" cult
writes: "Dehlavi very interest to hear the mystical poetry of the Masnavi and of hearing this poems came from to
ecstasy and cheerfulness "(3: 413).
KhairuddinZarkaly author of the Encyclopedia Book, "ALALAM" in the first half of the fourteenth century AH,
says: including poetry Mowlavi that is written in Persian, is Masnavi (this book translated and description into
Turkish and as well as published to Arabic and Persian), this book, is mystic and philosophical poem that includes
25700 bayts in 6 part and also encompasses introduction to Arabic and Arabic verses (7: 259).
This fact that Masnawi in the past centuries has been considered this much says of Sir William, western researcher
in the field of Maulana that believes "Perhaps has so far is not created any book by man to valuable Masnavi" is
established in the mind. (Www. Salirasekh.Bloafa.Com / post).
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3. The biographies and status Molana in Arabic books
Ben Khalkan, Iraqi author of the book "VafiatAlayanvaAnbaAbnaAlzaman" in the late seventh century AH, under
the entry for "Altasavof" "This group very influenced of Daravish of Mawlawi way, that are same the followers of
Jalaluddin Rumi, and one of the poets as IbnAskarMoseli with a negative view, mocked daravish of Mawlawieh and
about the customs of the Mawlawieh says:
"When people heard that song and sing Has become a tradition in religion, and man such as camel so eat amongst
and dances to fall unconscious to the ground.
If Sufis wrap themselves from hunger, so how are all this ecstasy and joy!
Sufis say: we were intoxicated with divine love, but in fact thing more than a great cup of wine is not excited and
cheerfulness them.
Yes, the donkey also this is, because when having had enough from eating of food and water, pays to hop "(1: 38).
Ibn Battuta, Moroccan author of book "RahlehIbnBatuteh" in the eighth century, sixty years after the death of
HazratMaulana passed the city of Konya. His in addition to introducing of this city at the entrance with title
"Hekayate Al Sheikh Al Shaer" that dedicated to Moulana, writes: "Tomb of Sheikh and the great leader and
righteous Jalaluddin famous to Moulana are in Konya. He has a high status and a group of Romans considered
themselves to him and called "Jalalieh" ".
Say that the first Jalal al-Din was a Faqih and great teacher, which seekers of knowledge in school in Konya were
gathered around him. One day a confectioner man while a dish of sweets on his head, entered into the classroom and
each piece of sweet to selling a coin. When the confectioner entered parliamentary Sheikh said, let the earth his dish,
confectioner picked up part of sweet and it gave to Sheikh, Maulana took it and eat, then exited confectioner, and no
one except Maulana not eat of it sweets. The Sheikh also seeks the man exited and left education and school.
When the absence of Sheikh lasted, and the students expected to be long, have to search but did not find him.
Molana back after a few years, and not spoke except the kind of poetry that did not understand (136 and 137).
"This story has been narrated in an aura of superstition, show that Maulana's life shortly after his death have entered
the domain of popular literature, and also reason for this issue which how the story of familiar Molana with Shams,
from the beginning has been vague for everyone "(see Kafafi,35).
Sometimes we see not only considered the life of Mowlavi and story of his, but the history books also the mention to
biographies of his family members.
including IbnHajarAlasqalany Palestinian writer of the book "AldorarAlkameneh Fi AyanAlmeaAlsamenah " - in
the ninth century, in addition to introduction of Maulana's son Ahmed bin Mohammed Al-Siddiq bin Mohammed
bin Hussein bin Ahmed bin Qassim bin Habib Bin Abdullah Bin Abdul Rahman bin AbiBakrSadiq, Allama leader
Sheikh MaulanaBaha al-Din known as the Sultan Bin maulanaJalaluddin Rumi, mentioned Maulana and his is
praised he has no attachment to worldly affairs and says: " leader Sheikh AllamaMaulanaBahaAldin that is also
known, to Sultan ben MaulanaJalaluddin Rumi, the elder of Hanafiyya religious, , jurist and eminent linguist and
faithful hermit that has greatness known. After his father died in Konya took guardianship educate followers and
many enjoyed from his lesson meetings .Then visited the other countries such as Rome. And unto the kings and
heads of state there, had a special respect and a good place. However, like his father did not have the wealth and
power them greed and interest, until the year 712 AH, died at the age of ninety two, and according to his testament
Sheikh MojdodinAqasranu prayed on his corpse, and was buried in the city of Konya, beside his honorable father.
"(1: 297).
Badroddin Al Aini Syrian author of the book " AghdAljman Fi TarikheAhlAlzaman" in the ninth century, in the
chapter that paid to mentioned of elders have died in the year 672 AH, JalaluddinAlqunavy as a separate entry says
as follow: "JalaluddinQûnawî , scientists man, Faqih and belief to Hanafiyya religion and knowledge of different
religions, and the Sheikh Qutb al-Din Shirazi, whose described the book "Almeftah" and came to meeting he and
discussions meeting and scientific negotiations was held between them.
After a while Jalaluddin left the family, work and teaching circle and paying to travel in different countries, then he
began to compose poetry, particularly in Persian and have hymn Masnavi Book.
Saying: cause of Jalaloddin leaving of the practice of science and knowledge and a tendency to mystical states and
officials was that: one day at home aught among the students, Sheikh Shams Al-Din Tabrizi was entered and said
hello to him then sat, and noted to around the Molana , and saying: What's this? And Jalaloddin answered the
situation do not know, still not finish the sentence, the flames flared up in the house, and Tabrizi said to Jalaloddin:
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you do not know it, then got up and got out, Jalalaldin was to seek out but did not found Shams and after left that
family, work and teaching circle and from then on there was no meeting with Shams.
And said: followers of Jalaluddin went to look for Shams and his murdered. And also Jalaluddin in the fifth of
JamadiAlakhar in year 672 died in Konya and he was buried in the same place and in a magnificent tomb built for
him.
Abu Falah Abdul Hay Ibn al-Emad author of book" Shezrat Al Zahab Fi Akhbar Men Zahab" in the eleventh
century AH under the entry for " Sena Khams VaSebaaMeaa" of Maulana says: maulanaJalaluddin Rumi Hanafy in
this year came to the presence of Mola Haj Hassan and then at school he was teaching, afterwards pay the judgment
in several city.
Then Sheikh after thirty-five years withdrew of this affairs and all his time spent to science and worship, until it
became a world-renowned scholar.
Abd Hay al-Hassani is Indian author of the book "NozhatAlkhavaterVabehjatAlmasameVaAlnavazer" in the
thirteenth century AH, he under the entry "Jalal al-Din al-Rumi" it speaks from HazratMaolana: " leader Sheikh
great scholar AllamaJalaluddin Rumi is one of leaders of knowledge, Which unto Sheikh Qutb al-Din Razi paid to
acquire of knowledge, then went to Delhi and Firuz Shah, entrusted to him chaired school "Dar Almolk " Delhi,
Molana, over there paid to taught jurisprudence, hadith, interpretation, and other useful sciences, and many of
people learned of science in his presence. "
KhairuddinZarkaly Beirut author of Encyclopedia "ALALAM" in the first half of the fourteenth century AH, he
brought Jalaluddin Rumi as an independent entry and about his says:
"Jalaloddin Rumi (604-672H): Muhammad ibn Muhammad ibnHusaynibn Muhammad BalkhiQûnawî, are of the
inhabitants of Rome and scholar to jurisprudence Hanafite and discussion and other sciences, and based on Arab
historians quote he is a Sufi that has left the worldly affairs and written book, and in Non-Arabs is well known as
Masnavi author and founder of the Mowlaviyeway that is attributed to MaulanaJalaluddin.
He was born in Balkh, in four years, with his father went to Baghdad, and there in the school, "Almostanseryeh"
where his father had taught, grew, not long stay in Baghdad and his father was a long trip and long settled, in some
countries then in 623 AH settled in Konya. During this time, Jalaluddin be known proficient in Islamic
jurisprudence and other Islamic sciences, and took directorate teaching in four schools in the city of Konya. After
his father's death in 628, left teaching, composition book, affairs worldly and Sufism and down to, penance,
listening to music and writing poems. Jalaluddin followers increased day to day until he died and where he was
buried in Konya, and his tomb in the convent that today has been turned into a museum and Some of the books and
heritage of Jalaluddin and descendants are located in which, and it is presently has a great famous.
Consequence
According to the studies, in these books almost there is no an independent entry that is specific to Maulana. But
more in the framework of the introduction of DaravyshMowlavi Dynasty (which has flourished), scholars of Fiqh,
Hadith, and leaders of sects such as Hanafiyya, Naqshbandi and etc. that commentator, teacher, or Masnavi reader or
When authors like the Sheikh Bahai had testimony to the his pure poetry and wisdom, and that they wanted to fulfill
right to speak, to Maulana noted as a great mystic. He in this works mostly has fame with titles Jalaluddin Rumi,
JalaloddinQûnawî, MaolanaJalaloddin Rumi, the mystic Rumi, MolanaKhdavndkar, Mullah Jalaloddin al-Rumi, and
sometimes also called HazratMolana. It is also necessary to mention that unlike Persian literature Which comes to
mind upon hearing the name of Molana and Mawlawi the great mystic, but it is not in Arabic, but all Daravyshs of
Mowlaviye way has been named Mowlavi.
As was seen among the passionate work of Molana just is named of MasnaviMa'navi book. To understand the role
of this valuable book among the other books same enough that this book was teaching as a textbook, education of
this work always in all times have been engaged minds of elders seriously. Sometimes we see this book has been so
holy that as a holy book was read in mosques on Friday nights, or that Some, like MolanaFakhr al-Din Dehlavi with
fortune-telling to Masnavi have changed way their lives. This use Sacramental of Masnavi, reminding that "some
people they know works of this mystic poet in the sky means, and some to the right knows Masnavi as translation of
the Holy Quranin Persian "(Irajpour 29).
Education of this work always in the all times have had engaged minds of elders seriously and great mystics were
not unrelated to the Masnavi. Beside all this respect and honor to Mowlavi', and Masnavi the valuable work of he.
Sometimes in these resources also rarely see which this effect has been judgments superficial and incorrect, and it
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have been considered as caused to blasphemy and misguided group, or due to lack of knowledge than the poems it
considered incomprehensible.
Among the ups and downs life events of this mystic, we see that in some of the works of the eighth and ninth
centuries, Maulana familiar with his Master and guide "Shams Tabriz" are described in an aura of superstition. More
Celebrity of Maulana in this book is indebted the MasnaviMaanavi, and he knew more through this work, and
Maulana is known as one of the world's greatest spiritual teachers, who had the highest authority in guiding human
children, and he is considered one of the divine parents.
But the interesting thing is that did not consider mystical thought his, the reason may be that in Arabic literature the
mystical a poet and poetry of mystical except in a few cases, another reason may be that the Arab known their
literary at the height, and they believe that the their literature is less influenced of other nations, and have avoided of
research and addressing non-Arab literary work.
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