World Outlook of Rumi
Rumi belongs to the class of Islamic philosophers which include Ibn Arabi. These transcendental philosophers are often studied together in traditional schools of Irfan, philosophy, and theosophy throughout the Muslim world [1].
Rumi embeds his theosophy (transcendental philosophy) like a string through the beads of his poems and stories. His main point and emphasis is the unity of being.
It is undeniable that Rumi was a Muslim scholar and took Islam seriously. Nonetheless, the depth of his spiritual vision extended beyond a narrow understanding of sectarian concerns. One rubaiyat reads:
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 [2].
—Quatrain 305
According to the Quran, Prophet Muhammad is a mercy sent by God to the Aalameen (to all creation), including humanity overall [3]. In regards to this, Rumi states:
“The Light of Muhammad does not abandon a Zoroastrian or Jew in the world. May the shade of his good fortune shine upon everyone! He brings all of those who are led astray into the Way out of the desert [4].”Rumi, however, asserts the supremacy of Islam by stating:
“The Light of Muhammad has become a thousand branches (of knowledge), a thousand so that both this world and the next have been seized from end to end. If Muhammad rips the veil open from a single such branch, thousands of monks and priests will tear the string of false belief from around their waists [5]”.
Many of Rumi’s poems suggest the importance of outward religious observance and the primacy of the Qur’an [6].
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 [7].
Rumi states:
I am the servant of the Qur’an as long as I have life.
I am the dust on the path of Muhammad, the Chosen One.
If anyone quotes anything except this from my sayings,
I am quiet of him and outraged by these words [8].
Rumi also states:
“I “sewed” my two eyes shut from [desires for] this world and the next – this I learned from Muhammad [9]”
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’an [10]”.
Sayyed Hossein Nasr states:
One of the greatest living authorities on Rumi in Persia today, Hâdî Hâ’irî, has shown in an unpublished work that some 6,000 verses of the Divan and the Masnavi are practically direct translations of Qur’anic verses into Persian poetry [11]. Rumi states in his Divan that the Sufi is hanging on to Muhammad, like Abu Bakr [12]. His Masnavi contains anecdotes and stories derived largely from the Quran and the Hadith, as well as everyday tales.
La Vision du Monde de Rumi
Rumi appartient à la catégorie des philosophes islamiques qui inclut Ibn Arabi. Ces philosophes transcendantaux sont souvent étudiés ensemble dans les écoles traditionnelles d’Irfan, de philosophie et de théosophie à travers le monde musulman [1].
Rumi intègre sa théosophie (philosophie transcendantale) comme un fil à travers les perles de ses poèmes et histoires. Son point central et son insistance sont l’unité de l’être.
Il est indéniable que Rumi était un savant musulman et qu’il prenait l’islam au sérieux. Néanmoins, la profondeur de sa vision spirituelle dépassait une compréhension étroite des préoccupations sectaires. Un rubaiyat dit :
Sur le chemin du chercheur, sages et fous sont un.
Dans Son amour, frères et étrangers sont un.
Avance ! Bois le vin du Bien-Aimé !
Dans cette foi, musulmans et païens sont un [2].
— Quatrain 305
Selon le Coran, le Prophète Muhammad est une miséricorde envoyée par Dieu à l’Aalameen (à toute la création), y compris l’humanité dans son ensemble [3]. À ce sujet, Rumi déclare :
« La lumière de Muhammad n’abandonne pas un zoroastrien ou un juif dans le monde. Que l’ombre de sa bonne fortune brille sur chacun ! Il guide tous ceux qui sont égarés sur la Voie, hors du désert [4]. »
Cependant, Rumi affirme la suprématie de l’islam en déclarant :
« La lumière de Muhammad est devenue mille branches (de connaissance), mille, de sorte que ce monde et l’autre ont été saisis d’un bout à l’autre. Si Muhammad déchire le voile sur une seule de ces branches, des milliers de moines et de prêtres arracheront la corde de la fausse croyance de leur taille [5]. »
Beaucoup de poèmes de Rumi suggèrent l’importance de l’observance religieuse extérieure et la primauté du Coran [6].
Fuis vers le Coran de Dieu, réfugie-toi en lui,
Là, avec les esprits des prophètes, fusionne.
Le Livre transmet les circonstances des prophètes,
Ces poissons de la mer pure de la Majesté [7].
Rumi déclare :
« Je suis le serviteur du Coran tant que j’ai la vie.
Je suis la poussière sur le chemin de Muhammad, l’Élu.
Si quelqu’un cite autre chose que cela de mes paroles,
Je me tais sur lui et suis indigné par ces mots [8]. »
Rumi dit également :
« J’ai cousu mes deux yeux pour [les désirs de] ce monde et l’autre – cela, je l’ai appris de Muhammad [9]. »
À la première page du Masnavi, Rumi déclare :
« Hadha kitâbu ‘l-mathnawîy wa huwa uSûlu uSûli uSûli ‘d-dîn wa kashshâfu ‘l-qur’ân. »
« Ceci est le livre du Masnavi, et il est la racine des racines des racines de la Religion (islamique) et il est l’Expliqueur du Coran [10]. »
Sayyed Hossein Nasr déclare :
L’une des plus grandes autorités vivantes sur Rumi en Perse aujourd’hui, Hâdî Hâ’irî, a démontré dans un travail inédit qu’environ 6 000 vers du Divan et du Masnavi sont pratiquement des traductions directes de versets coraniques en poésie persane [11].
Rumi déclare dans son Divan que le soufi s’accroche à Muhammad, comme Abou Bakr [12]. Son Masnavi contient des anecdotes et des histoires largement dérivées du Coran et des Hadiths, ainsi que des récits du quotidien.
Reference:
[1] – Dedes, D. 1993. Ποίηματα του Μαυλανά Ρουμή [Poems by Rumi]. Ta Istorika 10.18–19: 3–22.
[2] – http://www.opoudjis.net/Play/rumiwalad.html
[3] – Franklin D. Lewis, Rumi: Past and Present, East and West: The Life, Teaching, and Poetry of Jalâl al-Din Rumi, rev. ed. (2008): “Three poems have bits of demotic Greek; these have been identified and translated into French, along with some Greek verses of Sultan Valad. Golpinarli (GM 416–417) indicates according to Vladimir Mir Mirughli, that the Greek used in some of Rumi’s macaronic poems reflects the demotic Greek of the inhabitants of Anatolia. Golpinarli then argues that Rumi knew classical Persian and Arabic with precision, but typically composed poems in a more popular or colloquial Persian and Arabic.”.
[4] – Franklin Lewis, Rumi: Past and Present, East and West — The Life, Teachings, and Poetry of Jalal al-Din Rumi, Oneworld Publications, 2000, Chapter 7.
[5] – “As Safa points out (Saf 2:1206) the Discourse reflects the stylistics of oral speech and lacks the sophisticated word plays, Arabic vocabulary, and sound patterning that we would expect from a consciously literary text of this period. Once again, the style of Rumi as lecturer or orator in these discourses does not reflect an audience of great intellectual pretensions, but rather middle-class men and women, along with several statesmen and rulers”” (Franklin Lewis, Rumi: Past and Present, East, and West, Oneworld Publications, 2008 (revised edition). p. 292)
[6] – Franklin Lewis, Rumi: Past and Present, East and West, Oneworld Publications, 2008 (revised edition). p. 293
[7] – Franklin Lewis, Rumi: Past and Present, East and West, Oneworld Publications, 2008 (revised edition). p. 295: “In contrast with the prose of his Discourses and sermons, the style of the letters is consciously sophisticated and epistolary, in conformity with the expectations of correspondence directed to nobles, statesmen and kings”
[8] – Nasr, Seyyed Hossein (2000) Transcendent Theosophy of Mulla Sadra ISBN 9644260341
[9]- Rumi: 53 Secrets from the Tavern of Love, trans. by Amin Banani and Anthony A. Lee, p. 3
[10] – Verse (21:107) – English Translation
[11] – Ibrahim Gamard, Rumi and Islam, p. 163
[12]- Ibrahim Gamard, Rumi and Islam, p. 177
ADABSARA 