روٗمی

صوٗفی شٲیِر

**جلالُ الدیٖن محمد روٗمی**
صوٗفی شٲیِر; جلالُ الدیٖن محمد روٗمی
لَقَب	مولانہ/مولانا میوٚلانا/میوٚلانہ
ذٲتی
پٲدٲیِش	سپتمبر ۰۶ \ ۶۰۴ ہجری بلخ(ازیُک افغانستان); بلخ، افگٲنستان
وَفات	۶۷۲ ہجری کونیا (ازیُک تُرکی); کونیا، تُرکی روٗم سلطنت
ٲخری جاے	مولانا میوزیٖیم کونیا، تُرکی
مَزہَب	اِسلام
قوٗمِیَت	ایٖرانٕکی
شریٖکہِ حیات	گوھر خاتُون تہٕ کرا خاتُون۔
عَلاقہٕ	اناتولیا، تُرکی۔
فِرقہٕ	سُنی
فِقہ	حنفی
عقیدٕ	ماتریدی
ناماوار کامہِ	مثنوی تہِ دیوانِ شمش تبریزی۔
وۄستاد	شمش تبریزی
طریٖقہٕ	مولوی۔
مُسلمان حُکُمران
	متٲثِر گٲمٕتؠ مُحَمّد اِقبال;

جلالُ الدیٖن محمد روٗمی (جلال الدین محمد روٗمی :persian)، یمن جلال الدیٖن محمد بلخی تہ چھ ونان۔ یمہ مَشہوٗر "روٗمی" تہٕ "مولانا" ناؤ سٟتؠ چھ۔ یمہ ٲسی ۱۳ ہمہ صدی ہندی اَکھ فارسی شٲیر، اِسلٲمی عٲلم، حنفی فقہٕ تہ صُوفی بزرگ۔

مولاناہن أنؠ پنٕنؠ مادری زبان فارسی بارسس، اگرچہِ پننہِ شٲعری مَنٛز کٔرِکھہ عربی جُملہٕ (خاص کٔرِتھہ قُرانچہِ آیہ کریم)^[1]، توٚرکجہ^[2] تہٕ یُونٲنی زبانہِ ہٕندؠ لفظ تہِ اِستِمال۔^[3]أہنز مثنوی چھہٕ فارسی زبانہِ اندر بہترین نظمو اندر گنزراونہٕ یوان، تہٕ اتھہ چھہٕ "فارسی قرآن" تہِ وننہٕ یوان۔^[4]تٔمؠ سٟنٛز شٲعری سٟتؠ سپٟدؠ اردو، بنگٲلؠ، کٲشرؠ تہٕ بییہِ تہِ باقی زبانن ہٕندؠ شٲعر متٲثر۔^[5]مثال:

رُومی چھُہ ونان:

:"با عشق، خارھا گُل می شود۔" (لولہٕ سٟتؠ چھُہ کنڈؠن پوش بنان)

تہٕ یۄہے اِستعار چھُہ شیخ العالم رحمتہ اللہ ورتاوان ییلہ سہُ ونان چھُہ:

"۔۔۔۔عشق چھُہ کنڈیو زال زن تنہِ وتھرُن۔-----------"^[6]

زندگی

رُومی زایہِ بلخس مَنٛز، یُس ازکہِ افغٲنستانکِس، تہٕ تاجیکستانکِس سرحدس پؠٹھہ چھُہ۔ مولانا سٕندؠ والد بہا ولد ٲسؠ پانہٕ عٲلم تہٕ فاقیہ، تہٕ 1212 عیسویس مَنٛز کٔر تِمو سمرقند ھجرت۔^[7]

بلخ اوس إمن دۄہن تصوُفُک مرکز^[8]، تہٕ اتہِ آسِہا رُومی سخ مُتٲثر سپُدمُت، خاص کٔرِتھہ فریرالدین عطار نہِ پؠٹھہٕ، یُس رُومی نہِ برۄنہہ فارسی شٲعر اوس۔

فکر

باقین صُوفی بزرگن ہٕندی پٲٹھؠ چھُہ مولانا عشقس زندگی ہُنٛد ھدف سمجھان۔ رُومی سٕندؠن شعرن مَنٛز چھہٕ قرانچن آیہ کریمن زنتہِ ماوری تفسیر آسن کٔرتھہ۔ رُومی سٕندؠ حساب چُھہ عبادتُک مقصد انسانس اندر عشق الھی پٲدہٕ کرُن، عشق یعنی "سُہ نار، یُس پرٚتھہ کینہہ زالہِ، الا، ابدی معشوقس'۔ پننہِ مثنوی ہندِ تمہیدی نظمہِ اندر چُھہ سُہ اِنسٲنی رُوحس "نے" سٟتؠ تشبیہ دِتھہ یہِ وژھناوان زِ یتھہٕ کٲنؠ "نے" چھہٕ باقی کُلؠو نِشہِ پننہِ دُورِرَس ودان، تِتھَے کٲنؠ چھُہ انسٲنی رُوح تہِ خدایس سٟتؠ جدای مَنٛز یتھہ عالمس نا قابلِ سکُون لبان، توے پزِ انسانس پنُن ھدف خدایس سٟتؠ بیٚیہِ میلُن زانُن، نہ زِ یتھہ عالمس اندر وقتی لذت۔^[9] امہِ علاوٕ، اوس رُومی ساز، رقص تہٕ شٲعری خدایس تام واتنُک ذٔریہٕ سمجھان۔

بییہٚ وُچھو

عبدالقادر جیلانی

میٖر سید علی ہمدانی

نُنٛدٕ ریٛۆش

حَوالہٕ

↑ Lewis, Franklin: "On the question of Rumi's multilingualism (pp۔ 315–317), we may still say that he spoke and wrote in Persian as a native language, wrote and conversed in Arabic as a learned "foreign" language and could at least get by at the market in Turkish and Greek (although some wildly extravagant claims have been made about his command of Attic Greek, or his native tongue being Turkish) (Lewis 2008:xxi). (Lewis, Rumi: Past and Present, East and West: The Life, Teachings and Poetry of Jalal al-Din Rumi, 2008). Lewis also points out that: "Living among Turks, Rumi also picked up some colloquial Turkish." (Lewis, Rumi: Past and Present, East and West: The Life, Teachings and Poetry of Jalal al-Din Rumi, 2008, p۔ 315). He also mentions Rumi composed thirteen lines in Greek (Franklin Lewis, Rumi: Past and Present, East and West: The Life, Teachings and Poetry of Jalal al-Din Rumi, One World Publication Limited, 2008, p۔ 316). On Rumi's son, Sultan Walad, Lewis mentions: "Sultan Walad elsewhere admits that he has little knowledge of Turkish" (Sultan Walad): Lewis, Rumi, "Past and Present, East and West: The Life, Teachings and Poetry of Jalal al-Din Rumi, One World Publication Limited, 2008, p۔ 239) and "Sultan Valad did not feel confident about his command of Turkish" (Lewis, Rumi: Past and Present, East and West, 2000, p۔ 240)
↑ Annemarie Schimmel, The Triumphal Sun: A Study of the Works of Jalaloddin Rumi, SUNY Press, 1993, p۔ 193: "Rumi's mother tongue was Persian, but he had learned during his stay in Konya, enough Turkish and Greek to use it, now and then, in his verse."
↑ Δέδες, Δ. (1993). "Ποιήματα του Μαυλανά Ρουμή" [Poems by Mowlānā Rūmī]. Τα Ιστορικά. 10 (18–19): 3–22.
↑ C.E۔ Bosworth, "Turkmen Expansion towards the west" in UNESCO History of Humanity, Volume IV, titled "From the Seventh to the Sixteenth Century", UNESCO Publishing / Routledge, p۔ 391: "While the Arabic language retained its primacy in such spheres as law, theology and science, the culture of the Seljuk court and secular literature within the sultanate became largely Persianized; this is seen in the early adoption of Persian epic names by the Seljuk rulers (Qubād, Kay Khusraw and so on) and in the use of Persian as a literary language (Turkmen must have been essentially a vehicle for everyday speech at this time). The process of Persianization accelerated in the 13th century with the presence in Konya of two of the most distinguished refugees fleeing before the Mongols, Bahā' al-Dīn Walad and his son Mawlānā Jalāl al-Dīn Rūmī, whose Mathnawī, composed in Konya, constitutes one of the crowning glories of classical Persian literature."
↑ Rahman, Aziz (27 August 2015). "Nazrul: The rebel and the romantic". Daily Sun. Archived from the original on 17 April 2017۔ Retrieved 12 July 2016.
↑ بہیقی، میر عبداللہ، کلامِ شیخ نورالدین۔
↑ Annemarie Schimmel, "I Am Wind, You Are Fire,"
↑ Seyyed Hossein Nasr, Islamic Art and Spirituality, SUNY Press, 1987۔ p۔ 115: "Jalal al-Din was born in a major center of Persian culture, Balkh, from Persian speaking parents, and is the product of that Islamic Persian culture which in the 7th/13th century dominated the 'whole of the eastern lands of Islam and to which present day Persians as well as Turks, Afghans, Central Asian Muslims and the Muslims of the Indo-Pakistani and the Muslims of the Indo-Pakistani subcontinent are heir۔ It is precisely in this world that the sun of his spiritual legacy has shone most brilliantly during the past seven centuries۔ The father of Jalal al-Din, Muhammad ibn Husayn Khatibi, known as Baha al-Din Walad and entitled Sultan al-'ulama', was an outstanding Sufi in Balkh connected to the spiritual lineage of Najm al-Din Kubra."
↑ وچھِو، Reed's Song, Masnavi Part I

[1] Lewis, Franklin: "On the question of Rumi's multilingualism (pp۔ 315–317), we may still say that he spoke and wrote in Persian as a native language, wrote and conversed in Arabic as a learned "foreign" language and could at least get by at the market in Turkish and Greek (although some wildly extravagant claims have been made about his command of Attic Greek, or his native tongue being Turkish) (Lewis 2008:xxi). (Lewis, Rumi: Past and Present, East and West: The Life, Teachings and Poetry of Jalal al-Din Rumi, 2008). Lewis also points out that: "Living among Turks, Rumi also picked up some colloquial Turkish." (Lewis, Rumi: Past and Present, East and West: The Life, Teachings and Poetry of Jalal al-Din Rumi, 2008, p۔ 315). He also mentions Rumi composed thirteen lines in Greek (Franklin Lewis, Rumi: Past and Present, East and West: The Life, Teachings and Poetry of Jalal al-Din Rumi, One World Publication Limited, 2008, p۔ 316). On Rumi's son, Sultan Walad, Lewis mentions: "Sultan Walad elsewhere admits that he has little knowledge of Turkish" (Sultan Walad): Lewis, Rumi, "Past and Present, East and West: The Life, Teachings and Poetry of Jalal al-Din Rumi, One World Publication Limited, 2008, p۔ 239) and "Sultan Valad did not feel confident about his command of Turkish" (Lewis, Rumi: Past and Present, East and West, 2000, p۔ 240)

[2] Annemarie Schimmel, The Triumphal Sun: A Study of the Works of Jalaloddin Rumi, SUNY Press, 1993, p۔ 193: "Rumi's mother tongue was Persian, but he had learned during his stay in Konya, enough Turkish and Greek to use it, now and then, in his verse."

[3] Δέδες, Δ. (1993). "Ποιήματα του Μαυλανά Ρουμή" [Poems by Mowlānā Rūmī]. Τα Ιστορικά. 10 (18–19): 3–22.

[4] C.E۔ Bosworth, "Turkmen Expansion towards the west" in UNESCO History of Humanity, Volume IV, titled "From the Seventh to the Sixteenth Century", UNESCO Publishing / Routledge, p۔ 391: "While the Arabic language retained its primacy in such spheres as law, theology and science, the culture of the Seljuk court and secular literature within the sultanate became largely Persianized; this is seen in the early adoption of Persian epic names by the Seljuk rulers (Qubād, Kay Khusraw and so on) and in the use of Persian as a literary language (Turkmen must have been essentially a vehicle for everyday speech at this time). The process of Persianization accelerated in the 13th century with the presence in Konya of two of the most distinguished refugees fleeing before the Mongols, Bahā' al-Dīn Walad and his son Mawlānā Jalāl al-Dīn Rūmī, whose Mathnawī, composed in Konya, constitutes one of the crowning glories of classical Persian literature."

[5] Rahman, Aziz (27 August 2015). "Nazrul: The rebel and the romantic". Daily Sun. Archived from the original on 17 April 2017۔ Retrieved 12 July 2016.

[6] بہیقی، میر عبداللہ، کلامِ شیخ نورالدین۔

[7] Annemarie Schimmel, "I Am Wind, You Are Fire,"

[8] Seyyed Hossein Nasr, Islamic Art and Spirituality, SUNY Press, 1987۔ p۔ 115: "Jalal al-Din was born in a major center of Persian culture, Balkh, from Persian speaking parents, and is the product of that Islamic Persian culture which in the 7th/13th century dominated the 'whole of the eastern lands of Islam and to which present day Persians as well as Turks, Afghans, Central Asian Muslims and the Muslims of the Indo-Pakistani and the Muslims of the Indo-Pakistani subcontinent are heir۔ It is precisely in this world that the sun of his spiritual legacy has shone most brilliantly during the past seven centuries۔ The father of Jalal al-Din, Muhammad ibn Husayn Khatibi, known as Baha al-Din Walad and entitled Sultan al-'ulama', was an outstanding Sufi in Balkh connected to the spiritual lineage of Najm al-Din Kubra."

[9] وچھِو، Reed's Song, Masnavi Part I

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