Volume 02 Issue 12-2022
21
American Journal Of Philological Sciences
(ISSN
–
2771-2273)
VOLUME
02
I
SSUE
12
Pages:
21-28
SJIF
I
MPACT
FACTOR
(2022:
5.
445
)
OCLC
–
1121105677
METADATA
IF
–
5.963
Publisher:
Oscar Publishing Services
Servi
ABSTRACT
This article tells about Sufi philosophy in the works of Jalaladdin Rumi, about the work of the great philosopher, mystic
and genius. The philosophical views and contribution of Rumi to the Sufi teaching are analyzed. Rumi's worldview is
based on the idea that all phenomena are in a state of constant movement in search of an opportunity to become part
of the divine essence - in other words, to connect with God. Adam's disobedience, which led to the fall of man, was
the moment when the human soul was cut off from God, and since then we have been trying to reunite with him again
and again. The force that drives this flow, Rumi called love. This is not romantic love from Hollywood movies, but an
acceptance of the power of goodness that underlies the universe.
KEYWORDS
Al-
Rumi’s philosophy, great philosopher, mystic and genius
.
INTRODUCTION
Research Article
SUFI PHILOSOPHY IN THE WORKS OF JALALADDIN RUMI
Submission Date:
December 20, 2022,
Accepted Date:
December 25, 2022,
Published Date:
December 30, 2022
Crossref doi:
https://doi.org/10.37547/ajps/Volume02Issue12-05
Hamdamov Behzod Khabibovich
Lecturer At The Department Of Social Sciences, Bukhara State Medical Institute, Uzbekistan
Journal
Website:
https://theusajournals.
com/index.php/ajps
Copyright:
Original
content from this work
may be used under the
terms of the creative
commons
attributes
4.0 licence.
Volume 02 Issue 12-2022
22
American Journal Of Philological Sciences
(ISSN
–
2771-2273)
VOLUME
02
I
SSUE
12
Pages:
21-28
SJIF
I
MPACT
FACTOR
(2022:
5.
445
)
OCLC
–
1121105677
METADATA
IF
–
5.963
Publisher:
Oscar Publishing Services
Servi
Jalal al-Din al-Rumi was born in 1207 in the city of Balkh
(in today's Afghanistan), and his father was a Sufi
sheikh. Ibn Arabi in Damascus, and learned from the
sheikhs of Aleppo, before settling in the city of Konya
(southern Turkey today), the capital of the Seljuks at
the time.
The most prominent turning point in the life of Al-Rumi
came when he met Shams Al-Din Al-Tabrizi, one of the
most famous Sufi figures of that era. When Shams al-
Din al-Tabrizi disappeared from Konya, he set out on a
search for him, and the search trip ended with writing
his most famous book, "Mathnawi", in which he
summarized his wisdom in more than 25 thousand
verses.
Jalaladdin Muhammad Balkhi entered the history of
world culture as Jalaladdin Rumi (1207-1273). Rumi is an
outstanding thinker of the Muslim East, the founder of
Sufi philosophy and poetry. Persian poet, teacher of
the Sufis (philosophical and mystical direction in Islam),
one of the practitioners and organizers of his own
school of murids. The name Rumi stuck to him due to
the fact that he spent most of his life in the city of Rum
on the territory of modern Turkey. He repeatedly
changed his place of residence and, wherever he was,
he always established good good neighborly relations
with the locals. Rumi's teachings appealed to a
significant part of the population, and his speeches
were of interest and popularity. Therefore, admirers of
his talent everywhere recognized and recognize Rumi
as their own: in Afghanistan they consider him an
Afghan Sufi, in Iran - their sheikh, in Turkey - a Turkish
sheikh, in Asia Minor - the founder of the Maulavia
brotherhood.
Sufism concentrated the intellectual potential of the
Islamic world. Many famous poets, writers, writers,
philosophers, scientists belonged to one or another
Sufi order. The works of the Sufi poets Jami, Saadi,
Rumi, Khafizi, Omar Khayam and others entered the
golden fund of world culture. Sufism was discussed
earlier, so this section will focus on a specific person -
the theoretical and creative heritage of Rumi, his
interpretation and understanding of the role of Sufis
and their followers in the Muslim community.
In order to understand the worldview concept of Rumi,
it is necessary to recall a general characteristic that
reflects the essence of Sufism. Sufism as a mystical
trend arose in the 7th century and, according to the
assumptions of many researchers, was the spreader of
Islam in the most intellectual circles and people
"obsessed" in the Muslim faith. It is based on
asceticism, renunciation of worldly goods, constant
prayers and work on oneself to reveal creative abilities
and physical abilities. Over time, the observance of cult
rituals turned into zeal, that is, “mortification of the
flesh” by the method of intense prayers and physical
exercises. The Sufi way of life is a path leading to
knowledge through many hours of contemplation,
reminiscent of meditation. All rituals and cult actions
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VOLUME
02
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Pages:
21-28
SJIF
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(2022:
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OCLC
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1121105677
METADATA
IF
–
5.963
Publisher:
Oscar Publishing Services
Servi
were designed to choose a path that would bring the
believer closer to the Creator through spiritual
"illumination".
A special place in Sufism is occupied by "secret
knowledge" hidden from the average believer.
Jalaladdin Rumi, instructing his followers, said: "The
word is the clothes, the meaning is the secret hidden
under it." If we approach this from modern positions,
then we should take into account the factor of coding
definitions, sayings, the meaning and arrangement of
words, in the depths of which knowledge is embedded.
However, most people are limited to external
attributes, and therefore the truths of knowledge
inherent in them are inaccessible to them. Deep
knowledge, according to the sheikhs, could and can
only be comprehended by the initiates who have
reached the highest level of spiritual advancement.
The conceptual developments of the Sufis, including
Rumi, are based on the Holy Book of Muslims - the
Koran. The Holy Qur'an is regarded as a source of
secret knowledge, the meaning of which can only be
understood by insiders. Rumi talked about the external
and internal content of the Qur'an, comparing it with
the human div. The outside is his div, the inside is
his soul. He argued that the letters of the Koran are its
external attribute, then comes the internal meaning,
and behind it the knowledge that fills the mind.
Rumi argued that the true meaning of Scripture is not
revealed to everyone. This can explain that the sheikhs
of different Sufi persuasions differed in the perception
and explanation of certain provisions of the Koran,
since they proceeded from the concept of the teaching
of Sufism developed by them. In this regard, it should
be noted that the interpretation of individual suras and
verses in Sufism differed from the generally accepted
interpretation by the orthodox fundamentalists of the
Muslim faith.
The knowledge of the hidden meaning of the Koran
was the main task of the sheikhs and students
(murids), who sought to know the philosophy of
Sufism. Since the interpretation of the meaning of the
secret Koranic teachings was not unified, different
schools began to emerge. This explains the existing
structure of organizations of Sufis (dervishes). During
the time of Rumi, a system of teaching the Sufi science
of knowledge and cult practice took shape,
brotherhoods were organized. Mastering the Islamic
creed, Jalaladdin Rumi was interested in different
areas of the Sufis, their teachings, and he himself built
his own concept, implemented in the school he
created.
The first Sufi brotherhoods - tarikat - khanaka, arose in
the eastern regions of the Arab caliphate. The
Manichean monasteries (which arose in the 3rd
century in Iran) served as their prototype. The
brotherhoods were led by mentors - sheikhs. In early
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VOLUME
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SJIF
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OCLC
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1121105677
METADATA
IF
–
5.963
Publisher:
Oscar Publishing Services
Servi
Sufism, sheikhs performed the functions of mentors,
teachers, but over time their authority increased, they
began to conduct the most important events and
rituals. Believers began to treat them with special
reverence and perceive them as saints.
Pupils - murids comprehended the theory and practice
of the Sufi way - tarikat. Initially, this term was
understood as a methodology for mastering
knowledge, and gradually the tariqa began to be
perceived as a process of all learning. In their practical
and organizational activities, many Sufi communities,
which included various segments of the population,
began to draw closer to guild associations of artisans
(we note that these communities resemble Masonic
organizations). In the East, 12 most clearly defined
"mother" brotherhoods have developed.
Defending his own positions, Rumi created his first Sufi
community of dervishes, the basis of which was made
up of artisans "ahi". The communities gradually united
into the Maulawiya brotherhood, which was headed by
Jalaladdin Rumi. Later, having strengthened by the XIV
century, the Sufi "mother" brotherhoods gave rise to
all subsequent numerous organizations - the Sufi tariqa
(following the chosen path).
Rumi's teaching on becoming a member of the Sufi
brotherhood is presented in poetic metaphorical form.
To understand the meaning of Rumi's teachings, let's
touch on his life path - becoming a Sufi teacher.
Jalaladdin Rumi grew up in the family of a famous
Muslim theologian, popular preacher, Sufi, jurist Baha
ad-din Muhammad Al-Balkhi. His father was the head of
the main educational institution in the city of Konya,
where the family moved after the birth of his son. The
father was the first teacher of the son, but the son,
having matured, surpassed the father in knowledge.
From an early age, Jalaladdin showed a craving for Sufi
knowledge. There is a legend that the famous Sufi poet
Attara met little Rumi in the Iranian city of Nishapur. He
blessed the boy, handed over his poem "The Book of
Secrets", and in parting, as if predetermining his life
path, he said: "This boy will light the fire of divine
delight for the world." Thus, the fate of the future Sufi
sheikh, philosopher and poet was predicted.
Rumi was interested in various teachings, at a young
age he prepared comments on the Koran, being carried
away by religious quests. In his younger years,
Jalaladdin said that he did not like poetry, but resorted
to it to entertain acquaintances, friends and relatives.
In the East, poetry served as a peculiar method of
public speaking and the location of the masses. This
factor was taken into account by Rumi. Over time, he
said that poetry has become for him a duty entrusted
to him from above.
A great influence on the formation of the worldview
and the strengthening of Rumi's Sufi concepts was
exerted by Shame ad-din Tabrizi, a wandering dervish,
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Publisher:
Oscar Publishing Services
Servi
whom he met in 1244. Rumi recognized him as his
teacher and mentor, seeing in him a "perfect man."
With his speeches and lifestyle, Tabrizi gained immense
popularity, which caused discontent and envy both on
the part of the Muslim clergy and on the part of his
students. As a result, Shame ad-din "mysteriously"
disappeared. Many of his contemporaries and
subsequent theologians and researchers believed and
still believe that he was killed by ill-wishers. Rumi,
experiencing the bitterness of the loss of his beloved
mentor, completely devoted himself to Sufism and
poetry. He began to sign his poems with the name of
the teacher, arguing that the disappeared mentor now
sits in himself.
Shortly after these sad events, Jalaladdin left for Syria,
communicated with the dervishes and acquired many
of his followers there. In 1249, after returning from
Syria, he announced that Tabrizi had returned in the
form of one of the talented dervishes, a student of the
"goldsmith" Salah ad-din Faridun Zarkub. Being in
charge
Lem created by his followers of the Maulawiya
brotherhood, Rumi appoints Salah ad-din as his deputy
in the leadership of the brotherhood.
Rumi did not create his own original religious-
philosophical
concept,
different
from
his
predecessors. His merit lies in the fact that, possessing
versatile knowledge and a firm conviction in the
rightness of his cause, he accumulated the ideas of the
Sufis, expounded them in a certain system. The idea of
the “perfect man” occupies a spe
cial place in his
conception. A perfect person, according to his
concepts, is a mystic who has reached the highest
degree of spirituality on the path of knowing the Truth.
Very important in the teachings of Rumi was the
assertion that people can be followers of different
religions, but everyone is equal before the Creator.
Based on this, Rumi did not participate in disputes with
representatives of other faiths. He put forward the
idea - "God is in man himself" and, in accordance with
this concept, rethought many of the provisions and
prescriptions of orthodox Islam. Note that this
theoretical setting resembles the tendency of the
clergy to create ecumenism (a religious movement
stating the existence of a single God for all people,
flora and fauna), which manifested itself in the middle
of the 20th century, in the middle of the 20th century.
In the "Story about how a certain master found out the
merits of the slaves he bought," the idea is held about
the greatness and dignity of the human soul, humanity
and reliability. The negative characterization given by
the first slave to the second did not correspond to
reality. Having communicated with the second, who
outwardly looked very unpleasant and even repulsive,
the owner with "reliable vision" felt in him a good
person, in contrast to the first slave, outwardly very
handsome. Rumi writes: “Someone, although ugly, is
Volume 02 Issue 12-2022
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VOLUME
02
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Pages:
21-28
SJIF
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(2022:
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)
OCLC
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1121105677
METADATA
IF
–
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Publisher:
Oscar Publishing Services
Servi
nevertheless pleasant in that he is pure in soul,
although not stately. Let the cup be good, but what is
more important is not its beauty, but what is in it. It is
pleasant for us to look at beauty, but still it is not
beauty that is important, but the essence.
Rumi means in the parable under the slaves of the
disciples who receive knowledge from the master. A
Sufi mentor pays attention not so much to teaching
knowledge as to cultivating high spiritual qualities in
his wards, their morality. A person is not self-sufficient,
he can see his face in the mirror, he can understand
himself, "contemplating" the reflection in his
neighbors, and engage in self-improvement, being in a
community of friends. In the couplet "And with the
thought that is born in the hearts, one can plunge a
hundred worlds into dust" contains a deep meaning
that has come down to us through the centuries - a
reminder to the people of the world about universal
values, about the power of humanistic morality, the
spiritual exaltation of the individual or the possible
collapse of existence.
The works of the Sufi philosopher Jalaladdin Rumi are
of undoubted interest, both in terms of the external
form of presentation and the depth of content. An
analysis of his works shows the logical sequence and
purposefulness of the main postulates of Eastern
wisdom. Familiarization and study of Rumi's heritage
contributed to the education of the young man, and
has not lost its relevance to this day.
Summarizing the above, it should be said that the
oriental wisdom of the Middle Ages is based on the
truly humanistic values of a person who is able,
developing comprehensively, to live harmoniously in
the symbiosis MAN - NATURE - SOCIETY. The creative
perception of the views of scientists of the Islamic
world on the formation and development of a person
in demand by society has an enduring value.
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SJIF
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OCLC
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METADATA
IF
–
5.963
Publisher:
Oscar Publishing Services
Servi
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