Al-Huda
Foundation, NJ U. S. A
the Message Continues ... 12/173
Newsletter for April 2016
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Rumi’s Spiritual Shiism
by Seyed G Safavi
(London Academy of Iranian Studies, UK)
Abstract Interpretation of the Mathnawi text by ‘conceptual’, ‘synoptic’ and ‘hermeneutic circle’ research techniques – makes clear that Maulana Jalal-Din Rumi honoured the office of theImamate that is the authority – Wilayah of Allah, the Prophet Muhammad and his 12 Divinely appointed successors.
In this context, Maulana focuses on the Wilayah of Imam ‘Ali –the first Divine successor of the Prophet Mohammad. According to Dr Shahram Pazouki “Maulawi is a Shiite, not in the current sense of the jurists or dialectical theologians, but in its true meaning, that is, Allah only appoints the wali, belief in the continuing spirituality and walayah of the Prophet Mohammad in the person of Imam ‘Ali and his sons which appointed by Allah. Allah appointed Ali to be the spiritual successor and wali after the prophet Mohammad and belief that after the prophet there is always a living spiritual guide, wali, from Imam ‘Ali family on the way of love. Then here there is different between spiritual Shiism and jurisprudence Shiism. The Sufis believe that in every period of time there is a divine spiritual guide or wali,and that it is only through him that one cam find the way to Allah. Walayah is the reality of Sufism and inner aspect of islam.the wali is the shadow of Allah on earh.the wali is the perfect of the age and the intermediary of grace from Allah to man. Walayah differs from caliphate .it is possible to engage in choosing the caliph by giving him their vote, but only Allah appoints the wali. Allah appointed ‘Ali to be the spiritual successor and wali after the prophet ohammad”. (Pazouki, Shahram. (2003). Spiritual Walayah. In: SG. Safavi(ed), RUMI’S THOUGHTS. Tehran: Salman Azadeh Publication) ‘Ali appointed as wali by Allah is based on some Qur’an verses and prophet Mohammad narrations such as balegh ma onzel ilaik (Chapter 5:67), alum akmalt lakom dinakom(Chapter 5:3), Hadith Ghadir Khoma and Ttheqlain. What is important is believing that after the prophet, walayah continued in ‘Ali and after ‘Ali ,walayah continued through the other Shiite Imams which are appointed as wali by Allah. Shi’ism is based upon the principle of Imamah or Wilayah (referred to in gnostic – Irfanic literature as ‘The Perfect Man’ – Insan al-Kamil). Qur’anic and ahadith references, narrated by all Muslim sources, confirm that love for the Prophet’s progeny is a basic precept of Islam. The Mathnawi evidences that Maulana believed in the Wilayah of Imam ‘Ali, one of the main principles of Shi’ah Islam.
The different levels between
Imamah and Wilayah: In the ‘Irfanic view there are two distinct types of Wilayah, “General Wilayah” – “Wilayah ‘Ammah” and “Specific Wilayah” –“Wilayah Khassah”. General Wilayah – Wilayah ‘Ammah (Lit. Stellar), comprises two levels: 1) The first starts with “withdrawal” – “takhliyyah”, and ends with the station of the “nearness of supererogatory works” –“Qorb Nawafil.” When Allah becomes the eyes, ears, and tongue of His servant, the seeker of truth – salik achieves the state –maqam of “the reality of certainty” – “Haq al-Yaqin”. 2) The second level relates to those – annihilated in “the Real” –Haqq – who remain in the Existence of the King of Existence The final stage of this state is referred to as “Maqam Qab Quysayn”. “Specific Wilayah”, Wilayah Khassah, is only held by the Prophet Muhammad and his Divinely appointed successors from his Ahl al-Bayt,Prophet’s Houshold(The family of the Prophet,specificly his daughter Fatima, her husband ‘Ali, and their children Hassan and Hussein). Such Specific Wilayah proceeds from Maqam Qab-e Quysayn, to the achievement of “The Station of Manifestation on Intrinsic Discourser” – “Maqam-e Mazhariyyat-eTajaliya-e Zati” and “Maqam-e Aw Adna”. At that stage, those who hold this Wilayah comprehend the seventh inner level, Battn Haftom of Kalam Allah, i.e. the word of Allah, namely the Qur’an. It is recorded in one narration – hadith, regarding the Qur’an that, ‘The Qur’an has a superficial level and an inner level of understanding that encompasses seven inner depths.’ ( ‘Alama Tabataeai, Tafsir Al-Mizan, Vol. 3, p. 72). Holders of Wilayah Khassah – Wali’s, are like a great tree of which Abdal, Noqaba and Awtad are mere shadows. For every age there is a single Perfect Man – Qutub, with all other spiritual beings of the age under his shadow. (See verses 1924 – 2305 Book 3 of Rumi’s Mathnawi and Mulla Hadi Sabsavari’s commentary on verse 2003 of Book Three of the Mathnaw‡). Maulana said Wilayah Khassah has two aspects, Wilayah Shamsiyyah (Lit.Solar) and Wilayah Qamariyyah (Lit. Lunar). (Book Three verses 3104 – 3106). The manifestation of Wilayah Shamsiyyah is Wilayah Muhammadiyyah – held by Prophet Muhammad Mustafa, while Wilayah Qamariyyah, refers specifically to those of his progeny – Ahl Al-Bayt, who Allah appointed to inherit his authority and succeed him. According to Mathnawi Book One, verses 2959 – 2980, Wilayah Allawiyyah – that is the Wilayah of Imam‘Ali and the inheritors of his authority – falls within Wilayah Muhammadiyyah. According to Book One, verses 3761 – 3766, the Wilayah Qamariyyah of Imam ‘Ali falls within the Wilayah Shamsiyyah of the Prophet Muhammad. Rumi based his repeated comments of Imam ‘Ali’s Wilayah Khassah, on the Prophet Muhammad’s saying, ‘Whomever I hold authority over, ‘Ali holds authority over’ – ‘Man kuntum Mawla fa ‘Aliyun Mawla’. In the first story at the beginning of Book One of the Mathnawi, ‘The King and the Handmaiden’, the Perfect Man – Pir or Hakim Haziq is raised in reference to one of Imam ‘Ali’s titles ‘The Approved One’ – Murtadha, whom he then proceeds to describe as, ‘The One who holds authority over the people – Mula al-Qum’. (Mathnawi Book One verses 99- 100). In the last story of Book One – A Story about Imam ‘Ali, Rumi discusses nafs mutma’nah (verses 3721-3991) and introduces Imam ‘Ali as a holder of Wilayah Khassah. In the last book, Book Six, he again raises the Wilayah of Imam ‘Ali based upon the Prophet’s saying ‘Whomever I hold authority over, ‘Ali holds authority over’, ‘Man kuntum Mawla fa ‘Aliyun Mawla’. Book Six, verse 4538. Thus, the Mathnawi of Rumi both begins and ends with the Wilayah of Imam ‘Ali. Sequential textual evidence in the Mathnawi that supports Rumi’s acceptance of Imam ‘Ali’s Wilayah and spiritual superiority over other companions of the Prophet.
1) Rumi refers to Imam ‘Ali as,
‘AMIR AL-MUMININ – COMMANDER OF
THE FAITHFUL – TRANSLATED BY
NICHOLSON AS PRINCE OF THE
FAITHFUL’ – in the story titled
Imam ‘Ali.
2) Rumi refers to Imam ‘Ali as,
‘THE ONE WHO ACTS SINCERELY’
–‘Learn how to act sincerely
from ‘Ali’.
3) Rumi refers to Imam ‘Ali u
as, ‘THE LION OF ALLAH’ – ‘Know
that the lion of Allah (‘Ali )
was purged of all deceit’.
4) Rumi refers to Imam ‘Ali u
as, ‘THE PRIDE OF EVERY PROPHET’
–‘Ali, the pride of every
Prophet’.
5) Rumi refers to Imam ‘Ali as,
‘THE PRIDE OF EVERY SAINT’ –
‘Ali the pride of every Prophet
and every saint.’
6) Rumi refers to Imam ‘Ali as,
‘THE FACE BEFORE WHICH THE MOON
BOWS LOW’ – ‘He spat on the
countenance before which the
face of the moon bows low in the
place of worship.’
7) Rumi refers to Imam ‘Ali as,
‘THE LION OF THE LORD’ – ‘In
bravery you are the lion of the
Lord: in generosity who indeed
knows who you are?’
8.) Rumi refers to Imam ‘Ali as,
‘ALL MIND AND EYE’ – ‘O ‘Ali you
who are all mind and eye, relate
a little of that which you have
seen.’
9) Rumi refers to Imam ‘Ali as,
‘FALCON OF THE EMPYREAN’ –
‘Tell, O falcon of the empyrean
that finds goodly prey, what you
have seen at this time from the
Maker.’
10) Rumi refers to Imam ‘Ali as,
‘THE LEARNED WHO PERCEIVES THE
UNSEEN’ – ‘Your eyes have
learned to perceive the unseen
while the eyes of the bystanders
are sealed.’
11) Rumi refers to Imam ‘Ali u
as, ‘THE ONE WHO IS APPROVED BY
ALLAH’ – ‘Reveal the mystery O
‘Ali you who is approved by
Allah.’
12 Rumi refers to Imam ‘Ali as
being, ‘GOODLY EASE’ – ‘O you
who are a goodly ease after evil
fate.’
13) Rumi refers to Imam ‘Ali as,
‘ORB OF THE MOON (WILAYAH
QAMARIYYAH)’ – ‘From you it
shone forth on me, how could you
conceal it? Without tongue you
are darting rays of light, like
the moon. But if the moonsorb
come to speech, it more quickly
leads the night-travellers the
(right) way. They become safe
from error and heedlessness: the
voice of the moon prevails over
the voice of the ghoul.’
14) Rumi refers to Imam ‘Ali u
as, ‘LIGHT UPON LIGHT’ – ‘In as
much as the moon (even) without
speech shows the way, when it
speaks it becomes light upon
light,’
15) Rumi refers to Imam ‘Ali as,
‘GATE OF THE CITY OF KNOWLEDGE
(‘Ali GATE OF WILAYAH
MUHAMMADIYYAH)’ – ‘Since you are
the Gate of the City of
Knowledge, since you are the
beams of the sun of clemency
(Prophet Muhammad ).’
16) Rumi refers to Imam ‘Ali as,
‘GATE OF MERCY’ – ‘Remain open
forever.’
17) Rumi refers to Imam ‘Ali as,
‘ENTRANCE-HALL TO ‘NONE IS LIKE
UNTO HIM.’
18) Rumi refers to Imam ¡Ali u
as, ‘THE SUN OF WILAYAH’ –
‘Speak, O Prince of the
faithful, that my soul may stir
within my body like an embryo.
How has the embryo the means (to
stir) during the period when it
is ruled (by These verses refer to the Ahl al-Bayt’s Wilayah Qamariyyah being within the Wilayah Shamsiyyah of the Prophet Muhammad . Here Rumi clari fies that those who hold general or stellar Wilayah – Wilayah ‘Ammah / Wilayah Najmiyyah are merely stars in comparison to ‘Ali who, being like the sun, represents the Perfect Man or perfect shaykh. Thus, while those who hold Wilayah ‘Ammah may aid a ‘Searcher for Truth’ – Salik, complete guidance is only obtainable via those who hold Wilayah Shamsiyyah – a reference to Imam ‘Ali and his successors. Here Rumi presents the three types of Wilayah described in the introduction – Wilayah Shamsiyyah and Wilayah Qamariyyah –aspects of Specific Wilayah – Wilayah Khassah, and Wilayah ‘Ammah, that is also referred to as Stellar Wilayah – Wilayah Najmiyyah. These may be considered Advanced and Element ary levels of Wilayah.
19) Rumi refers to Imam ‘Ali as
‘HOLDER OF SOLAR WILAYAH –
WILAYAH SHAMSIYYAH’ – ‘When the
time comes for the embryo to
receive the (vital) spirit, at
that time the sun becomes its
helper. This embryo is brought
into movement by the sun, for
the sun quickly endows it with
‘spirit’. ‘
20) Rumi refers to all Spiritual
Seekers having, if they are
aware of it not, an inherent
connection with Wilayah
Allawiyyah, that is, the Wilayah
Shamsiyyah of Imam ‘Ali – ‘By
the hidden way that is remote
from our senses-perception, the
sun in the heavens has many
ways,’
21) Rumi refers to Imam ‘Ali as
‘THE ROUTE OF SPIRITUAL GUIDANCE
– WILAYAH’, – ‘And the way
whereby it makes the Ruby red
and the way whereby it gives the
lightening-flash to the (iron)
horse shoe. And the way whereby
it ripens the fruit, and the way
whereby it gives heart to one
who is distraught.’
22) Rumi refers to Imam ‘Ali as,
‘A FALCON WITH SHINING WINGS’
–‘Say it O falcon with shining
wings,’
23) Rumi refers to Imam ‘Ali as,
‘THE ONE WHO LEARNED FROM AND
BECAME FAMILIAR WITH THE TRUE
KING OF THE UNIVERSE’ – ‘Who has
learned from the King and His
fore arm.’
24) Rumi refers to Imam Ali as,
‘ROYAL FALCON OF ALLAH WHO
CATCHES THE ANGA.’ – ‘Say it, O
Royal falcon who catches the
Anga, O you who vanquished an
army all by yourself.’
25) Rumi refers to Imam ‘Ali as,
‘THE ONE NATION OF HUMANITY’
–‘You alone are the (entire
community) you are one and a
hundred thousand. Say it O you
to whose falcon your slave has
fallen prey’.
26) Rumi refers to Imam ‘Ali as,
‘THE SERVANT OF ALLAH’ – ‘He
said I am wielding my sword for
Allah’s sake. I am the servant
of Allah; I am not under the
command ofthe body.’
27) Rumi refers to Imam ‘Ali as,
‘THE LION OF ALLAH’ – ‘I am the
lion of Allah, not the lion of
my passions.’
28) Rumi refers to Imam ‘Ali as,
‘HE WHOSE DEED WITNESSES HIS
RELIGION’ – ‘My deed bears
witness to my religion.’
29) Rumi refers to Imam ‘Ali as,
‘THE MANIFESTATION OF THE WILL
OF ALLAH’ – ‘In war I am the
manifestation of the truth of “
It was not you who threw when
you threw”: but the sword and
the wielder is the (Divine)
Sun.’
30) Rumi refers to Imam ¡Ali u
as, ‘ANNIHILATED IN ALLAH’ – ‘I
have removed the baggage of “
self” out of the way.’
31) Rumi refers to Imam ‘Ali as,
‘THE ONE WHOSE TAWHID IS
“ESSENTIAL” TAWHID’ – ‘I have
deemed (what is) other than
Allah to be non-existent.’
32) Rumi refers to Imam ¡Ali u
as, ‘SHADOW OF THE DIVINE’ – ‘I
am a shadow, the Sun is my
Lord.’
33) Rumi refers to Imam ‘Ali as,
‘THE CHAMBERLAIN OF ALLAH’ – ‘I
am the chamberlain, not the
curtain (that prevents approach)
to Him.’
34) Rumi refers to Imam ‘Ali as,
‘FILLED WITH THE PEARLS OF UNION
WITH ALLAH’ – ‘I am filled with
the pearls of union like a
(jewelled) sword.’
35) Rumi refers to Imam ‘Ali as,
‘THE REVIVER OF SPIRITUAL LIFE’
–‘In battle I revive but do not
kill people.’
36) Rumi refers to Imam ‘Ali as,
‘ADVANCER OF LEVELS OF SPIRITUAL
ESSENCE AND DIVINE MORALITY’ –
‘Blood does not cover the sheen
of my sword: how should the wind
sweep away my clouds? The great commentator of Rumi’s Mathnawi, Akbar Abadi said that ‘Sword and clouds here refer to the advanced level of the Spiritual Essence of ¡Ali u – wind refers to negative morality (Akhlaq Nafsani) and the sheen of the sword to Divine Morality. Clear reference that negative attributes do not impinge upon the perfected attributes of ‘Ali u.’ See Akbar Abadi, Sharh Mathnawi, Book 1. P. 307.
37) Rumi refers to Imam ‘Ali as,
‘MOUNTAIN OF FORBEARANCE,
PATIENCE AND JUSTICE’ – ‘I am
not a straw, I am a mountain of
forbearance, patience and
justice: how should the fierce
wind carry off the mountain?’
38) Rumi refers to Imam ‘Ali as,
‘ALLAH’S BUILDING BEING THE
BEING OF ‘ALI ’ – ‘I am a
mountain and my being is His
building. If I become like a
straw, my wind (that which moves
me) is the recollection of Him.’
39) In reference to Imam ‘Ali ,
Rumi writes, ¡HIS COMMANDER IS
‘LOVE OF ALLAH’ – ‘My longing is
not stirred save by His wind; my
captain is naught but Love of
the One.’
40) Rumi refers to Imam ‘Ali as,
‘REPRESSOR OF ANGER’ – ‘Anger,
king over kings is to me but a
slave: even anger I have bound
under the bridle.’
41) Rumi refers to Imam ‘Ali as,
‘IMMERSED IN THE LIGHT OF ALLAH’
– ‘I am immersed in the light
although my roof is ruined.’
42) Rumi refers to Imam ‘Ali as,
‘A DIVINE GARDEN’ – ‘I have
become a gardenalthough I am
(styled) Father of Dust – Bu
Turab.’
43) Rumi refers to Imam ‘Ali as,
‘LOVER OF ALLAH’ – ‘That my name
may be ‘He Loves for the sake of
Allah.’ That my desire may be
‘He hates for the sake of Allah’
44) Rumi refers to the
manifestation of ‘Ali’s
‘generosity’ as, ‘GIVING FOR
ALLAH’ – ‘Thatmy generosity may
be ‘He gives for the sake of
Allah’
45) Rumi refers to the mani
festation of ‘Ali’s
‘withholding’ as, ‘WITHHOLDING
FOR THE SAKE OF ALLAH’ – ‘That
my being may be “He withholds
for Allah’s sake” ’.
46) Rumi refers to Imam ‘Ali as,
‘BELONGING ENTIRELY TO ALLAH’ –
‘I belong entirely to Allah, I
do not belong to any other.’
47) In reference to Imam Ali
Rumi writes, ‘ALI’S ACTIONS ARE
FOR ALLAH ALONE DRAWN FROM HIS u
ILLUMINATED KNOWLEDGE OF ALLAH’
– ‘And that which I do for
Allah’s sake is (not done in)
conformity, it is not fancy or
opinion, it is naught but
intuition.’
48) Rumi refers to Imam ‘Ali as,
‘ATTACHED TO ALLAH ALONE’ – ‘I
have been freed from effort and
search, I have tied my sleeve to
the skirt of Allah.’
49) Rumi refers to Imam ‘Ali as,
‘SEEING ALLAH EVERYWHERE’ – ‘If
I am flying, I behold the place
to which I soar; and if I am
circling, I behold the axis on
which I revolve.’
50) Rumi refers to Imam ‘Ali as,
‘THE HOLDER OF LUNAR AND SOLAR
WILAYAH, WILAYAH QAMARIYYAH AND
WILAYAH SHAMSIYYAH’ – ‘I am the
moon and the sun is before me as
my guide.’
51) Rumi refers to Imam ‘Ali as,
‘GATE OF DIVINE KNOWLEDGE’
–‘Come in! I will open the door
for you.’
52) Rumi refers to Imam ‘Ali as,
‘GRANTING ETERNAL TREASURE TO
HIS FOLLOWERS’ – ‘What then do I
bestow on the doer of
righteousness? Know you, I
bestow treasures and kingdoms
everlasting.’
53) Rumi refers to Imam ‘Ali as,
‘MASTER OF THE SPIRIT’ – ‘But do
not grieve: I am intercessor for
you: I am the spirit’s master, I
am not the body’s slave.’
54) Rumi refers to Imam ‘Ali as,
‘Sun of The Noble’ – ‘This body
has no value in my sight:
without my body I am the noble
(in spirit) the sun of the
spirit.’
55) Rumi refers to Imam ‘Ali as,
‘THE GUIDANCE OF KINGS’
–‘Outwardly he strives aft er
power and authority, but (only)
that he may show princes the
right way and judgement. That he
may another spirit to the
Princedom; that he may give
fruit to the palm tree of the
Caliphate.’
56) Rumi refers to Imam ‘Ali as,
‘THE DIVINE BALANCE’ – ‘You have
really been the balance with the
just nature of the One (Allah).
57) Rumi refers to Imam ‘Ali as,
‘The Balance By Which To Weigh
Other Saints’ – ‘Nay, you have
been the pivot of every
balance.’
58) Rumi refers to Imam ‘Ali as,
‘THE ILLUMINATION OF ¡HIS
WILAYAH IS THE LIGHT OF ALLAH’S
WILAYAH’ – ‘I am the slave of
that eye-seeking lamp from which
the lamp receives its splendour.’
59) Rumi refers to Imam ‘Ali as,
‘THE PEARL OF ALLAH’S OCEAN OF
LIGHT’ – ‘I am the slave of the
billow of that Sea of Light that
brings a pearl like this into
view.’
60) Rumi refers to Imam Hussein
as, ‘KING OF RELIGION, ROYAL AND
PURE SPIRIT’ – ‘A royal spirit
escaped from a prison; why
should we rend our garments and
how should we gnaw our hands.
Since they (Hussein and his
family) were Kings of the (true)
religion, it was the hour of joy
for them when they broke their
bounds.’ In Book Six of the Mathnawi, Rumi refers, with deep respect, to Imam Hussein son of Imam ‘Ali as Royal Spirit and King of Religion. Although greatly upset by it, he introduces the Day of Imam Hussein’s martyrdom – ‘Ashura, as a day of mourning for his spirit. Rumi regards love for Imam Hussein as the continuation of love for the Prophet Muhammad , in the same way that an ear loves a pearl. He describes Prophet Muhammad as being the ear and Imam Hussein u the pearl, ‘Don’t you know that the Day of ‘Ashura is a day of mourning for a single soul that is more excellent than an entire century. How this tragedy should be lightly estimated by a true believer? Love for the earring (Hussein) is in proportion to love for the ear (Prophet Muhammad). In the view of a true believer, the mourning for that pure spirit is more celebrated than a hundred floods of Noah.’ Book Six verses 790-92. (Verses 776-805 refer specifically to the Shi’ah community in the city of Halab, whom Maulana criticises for having spirits that are asleep. He tells them to mourn for their spirits that are as good as dead. He then refers to the Royal Spirit of Imam Hussein that escaped from prison and is still alive. Some commentators have misunderstood this to imply that Rumi was against Shi’ah which from the above references he clearly was not. From a synoptical understanding of the Mathnawi, each of the six books of the Mathnawi contains 12 discourses – a total of 72. The repetition of 12 discourses was not accidental but rather a tribute to each of the 12 Imams l of Ahl al-Bayt – spiritual inheritors and successors of Prophet Muhammad. The 72 discourses equate to Imam Hussein’s 72 companions who were martyred with him at Karbala. Since their inception, the sama¡ of the Mevlevi order pays respects to the martyrs of Karbala. In Maulana’s shrine in Konya, the names of the fourteen Masumin, the Prophet to the twelfth Imam (Muhammad, ‘Ali, Fatima, Hassan, Hussein, ‘Ali ibn Hassan, Mohammad ibn ‘Ali, J’afar ibn Muhammad, Musa ibn Ja’far, ‘Ali ibn Musa, Muhammad ibn ‘Ali, ‘Ali ibn Muhammad, Hassan ibn ‘Ali, Muhammad ibn Hassan (Mahdi)) are inscribed on the walls of his burial chamber. This textual evidence illustrates that Maulana was a real Shi’ah of ‘Truth Shi’ism’, Tashaya Haqqiqi, and follower of Imam ‘Ali (A.S). As Dr Shahram Pazouki said “the conclusion we would like to draw from this is that the most important principle shared by both Shi’ism and Sufism is the question of Imamate or Wayalaah, and the wali is the divine mediator and guide through whom God saves humanity. The point that should be taken into consideration here is that, contrary to what is commonly asserted, Shi’ism originally is not a political movement against the caliphs or a jurisprudential school, alongside the Sunnite school of jurisprudence, or a school of kalam with affinity to the Mu’tazilites. Shi’ism is a heartfelt way based on the concept of wayalah, and the differences in jurisprudence, politics and theology are secondary issues aside from this main core. Thus, in true Shi’ism, one believes that God is known not by one’s own reasoning and speculations, nor by narrations handed down through others, but by submission to the wali and wayfaring on the path of love. Thus we see that in his Mathnawi, Mawlawi speaks favourably about all the first four caliphs, but his tone of speaking differs completely when he comes to Ali, because he recognises him as being the wali after the Prophet”.(Pazouki, Shahram. (2003). Spiritual Walayah. In: S.G. Safavi(ed), RUMI’S THOUGHTS. Tehran: Salman Azadeh Publication) Bibliography
1- See on Rumi’s Life :
2- For a full account of Maul
ana’s theological and spiritual
thought see:
3-See on Classical Persian
Literature:
4- See on Rumi’s spiritual
shiism: Sufi terms
Wali divine
spiritual guide |
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