Relevant bibliographies by topics / Jalal al-Din Rumi

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  2. Dissertations / Theses
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  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Jalal al-Din Rumi'

Author: Grafiati
Published: 4 June 2021
Last updated: 28 July 2024

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Journal articles on the topic "Jalal al-Din Rumi"

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Hamdamov, Behzod Kh. "POET, PHILOSOPHER AND MYSTIC JALAL AL-DIN AL-RUMI." European International Journal of Multidisciplinary Research and Management Studies 02, no. 10 (2022): 243–46. http://dx.doi.org/10.55640/eijmrms-02-10-44.

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This article tells about the life and work of the great philosopher, mystic and genius Jaloliddin Rumi. His philosophical outlook, philosophical teachings are analyzed. Rumi's poems spread at wide levels and became favorites at weddings, dinner parties, and burials. His phrases became imprinted on clothes, and decorated Christmas trees, and musical instrument companies (especially percussionists) decided to embed verses from his poetry on their products. On social networking sites, there are dozens of pages dedicated to publishing Rumi's poems with their reproduction by attaching music and vid
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Merwin, W. S., and Talât Halman. "Three Poems by Jalal al-Din Rumi." Mawlana Rumi Review 6, no. 1 (2015): 158–62. http://dx.doi.org/10.1163/25898566-00601011.

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Darr, Robert Abdul Hayy. "Jalal al-Din Rumi, The Masnavi, Book Three." Mawlana Rumi Review 6, no. 1 (2015): 185–86. http://dx.doi.org/10.1163/25898566-00601015.

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Mubaidi Sulaeman. "MISTISISME JALAL AL-DIN AL-RUMI DALAM PERSPEKTIF ANNEMARIE SCHIMMEL." Jurnal Ilmiah Spiritualis: Jurnal Pemikiran Islam dan Tasawuf 5, no. 2 (2020): 153–81. http://dx.doi.org/10.53429/spiritualis.v5i2.66.

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Most of Orientalis misunderstood about Islam like they were made to touch an elephant, each described it according to the part of body his hands had touched: to one the elephant appeared like a throne, to another like a fan, or like water pipe, or like a pillar. Schimmel attempt to understands of Islam (sufism) very well used Phenomenology Approach, and the result is amazed the others orientalist and most of moeslem. Schimmel said The plurality of signs is necessary to veil the eternal One who is transcendent and yet ‘closer than the neck vein’ (QS 50:16). The signs show the way into His prese
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Simidchieva, Marta. "Mawlana Jalal al-Din Rumi of R. A. Nicholson." Mawlana Rumi Review 1, no. 1 (2010): 33–68. http://dx.doi.org/10.1163/25898566-00101006.

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Alessandro Kurniawan Ulung and Clemontin Cornelia Monica Jannah. "The Influence Of Jalal Al-Din Rumi’s Thoughts In Rumi Diplomacy." Journal of Islamic Civilization 5, no. 1 (2023): 26–43. http://dx.doi.org/10.33086/jic.v5i1.3981.

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This study discusses the thoughts of renowned Sufi poet Jalal Al-din Rumi behind Rumi Diplomacy, rolled out by Fadjroel Rachman, Indonesian Ambassador to Kazakhstan and Tajikistan. Rumi Diplomacy takes place in a way that the ambassador uses Rumi’s works to enhance bilateral ties with Tajikistan. Rumi Diplomacy implies that the ambassador considers Rumi’s thoughts soft power in his foreign policy. This study uses a qualitative method, with the theory of foreign-policy analysis by Harold and Margaret Sprout in place. This theory enables the author to find that Rumi’s thoughts on religious moder
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Homerin, Th Emil, and Fatemeh Keshavarz. "Reading Mystical Lyric: The Case of Jalal al-Din Rumi." Journal of the American Oriental Society 120, no. 2 (2000): 275. http://dx.doi.org/10.2307/605054.

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Nigmatullina, Alsu M., and Anastasiya O. Vdovina. "Sufi Worldview of Jalal al-Din Rumi as Reflected in Modern Turkish Literature: the Case of Elif Shafak’s ‘Love’." Вестник Пермского университета. Российская и зарубежная филология 15, no. 3 (2023): 115–25. http://dx.doi.org/10.17072/2073-6681-2023-3-115-125.

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Jalal al-Din Rumi is one of the most controversial figures of medieval Sufi poetry. Thesystem of his ideas, which originate from the legacy of earlier Sufi scholars, can be traced in many mod-ern pop-cultural elements. The article examines Sufi motifs presented in Jalal al-Din Rumi’s writings as they appear in the novel Love(Aşk) written by the modern English writer of Turkish origin Elif Shafak. Turning to religious and philosophical motifs in modern literature is associated with the ambiguous popularity of Rumi in the Western media space. The purpose of this study is to identify the features
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Hanifah, Anisa, and Dadan Rusmana. "Metaphorical Disclosure in Jalal Al-Din Rumi's Fihi Ma Fihi." Al-Irfan : Journal of Arabic Literature and Islamic Studies 6, no. 1 (2023): 1–20. http://dx.doi.org/10.58223/alirfan.v6i1.5661.

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The aim of this research is to elaborate Rumi's metaphorical disclosure in one of his works, entitled Fihi Ma Fihi. The complexity of diction in his literary work can characterize as imagery, specifically as metaphor. Jalal Al-Din Rumi was distinguished by his works containing exquisite language, the unlikeness of his figurative language and imagery, placing him as Persian Poet Top Seller in America in 1997. Therefore, this research utilize the theoretical criticism method in elaborating language and disclosure of Rumi's dialectics in Fihi Ma Fihi. As supporting to approach the analysis, this
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Esen, Adem, and Roderick Grierson. "Society and Economy in the Teachings of Mawlana Jalal al-Din Rumi." Mawlana Rumi Review 2, no. 1 (2011): 28–45. http://dx.doi.org/10.1163/25898566-00201005.

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Dissertations / Theses on the topic "Jalal al-Din Rumi"

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Svensson, Daniel. "Gudssyn inom den sufiska poesin : En jämförelse mellan Jalal ad-din Rumi och Fakhr al-din Araqi." Thesis, Linnéuniversitetet, Institutionen för kulturvetenskaper (KV), 2014. http://urn.kb.se/resolve?urn=urn:nbn:se:lnu:diva-36288.

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The purpose of this essay is to compare the works of Jalal ad-din Rumi and Fakhr al-din Araqi to see which ideas of God the two writers want to convey. Rumi and Araqi were two actors in the mystical dimension of Islam, who lived in the thirteenth century in what is today Turkey. Both were of Persian birth and their works were written in Persian. The material I have chosen to work with is Lama´at by Araqi and parts of the Masnavi by Rumi. Both of them have been translated into Swedish by Ashk Dahlén. The theoretical premiss is taken from Influence in art and literature by Göran Hermerén. My met
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Säll, Ellen. "Att älska högt och på avstånd : En komparativ analys av kärleksuttrycket inom hövisk kärlek och klassisk persisk poesi av Jalal al-din Rumi och Fakhr al-din Araqi." Thesis, Umeå universitet, Institutionen för kultur- och medievetenskaper, 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:umu:diva-183001.

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This essay aims to examine the expressions of love in classical Persian poetry and the European, medieval courtly love. The main focus is to analyze the Persian divine love using a selection of poems from Jalal al-din Rumis Vassflöjtens sång and Fakhr al-din Araqis Gnistornas bok, both translated and commented by Ashk Dahlén. The method used for this study is to analyze the Persian divine love with the perspective of the courtly love using the questions how the love in the poems are expressed and how it relates to the rules of courtly love. The knowledge behind the Persian poetry is mostly pro
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Safavi-Homami, Seyed Ghahreman. "'Love the whole and not the part' : an investigation of the rhetorical structure of Book One of the 'Mathnawi' of Jalal al-Din Rumi." Thesis, SOAS, University of London, 2003. http://eprints.soas.ac.uk/28718/.

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This thesis investigates the narrative and thematic structure of Boole One of the Mathnawi of Jalal al-Din Rumi. The Mathnawi, of the thirteenth century, is one of the most highly acclaimed mystical poems in classical Persian. Consisting of around 26,000 verses, arranged in six books, it has appeared to both traditional and western scholars alike as being randomly composed and lacking in structure or architecture. Since, however, Rumi was a highly skilled poet, able to create any impression he desired, it is improbable he would have written a defective work. When this is coupled with his const
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Gómez, Bárcena Carles. "El simbolismo del nay en el sufismo de Mawlānā Ǧalāl al-Dīn Rūmī." Doctoral thesis, Universitat de Barcelona, 2017. http://hdl.handle.net/10803/459064.

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La presente investigación tiene por objetivo explorar la singular utilización del simbolismo musical y, más concretamente del nay, la flauta sufí de caña, por parte del sabio y poeta sufí persa Mawlānā Rūmī (1207-1273), inspirador de la ṭarīqa mawlawiyya, hermandad sufí de los derviches giróvagos. Para llegar a una comprensión certera del estrecho vínculo que Rūmī mantuvo con la música y la danza, en general, y con el nay, en particular, juzgamos imprescindible estudiar, primeramente, la radical transformación humana y espiritual sufrida por el autor, tras el encuentro en la ciudad hoy turc
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Books on the topic "Jalal al-Din Rumi"

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Schimmel, Annemarie. I am wind, you are fire: The life and works of Rumi. Shambhala, 1992.

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I am wind, you are fire: The life and work of Rumi. Shambhala, 1992.

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Afzal, Iqbal. The life and work of Jalal-ud-din Rumi. 6th ed. Pakistan National Council of Arts, 1991.

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Okuyucu, Cihan. Rumi: Biography and message. Light, 2007.

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Fatih, Citlak M., and Bingul Huseyin, eds. Rumi and his Sufi path of love. The Light, Inc., 2007.

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Mumad, Aishah. Ishq fi bahr al-huzn: Al-diwan al-Arabi li-Jalal al-Din al-Rumi. Kanz Nashirun, 2022.

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Renard, John. All the king's falcons: Rumi on prophets and revelation. State University of New York Press, 1994.

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Afzal, Iqbal. The life and work of Jalaluddin Rumi. Pakistan National Council of the Arts, 1999.

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Barks, Coleman. A Year with Rumi. HarperCollins, 2006.

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10

Iraj, Anvar, and Twitty Anne, eds. Say nothing: Poems of Jalal al-Din Rumi in Persian and English. Morning Light Press, 2008.

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Book chapters on the topic "Jalal al-Din Rumi"

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"Jalal al-Din Rumi (1207-1273)." In Voces de la mística I. Herder, 2011. http://dx.doi.org/10.2307/j.ctvt9k0wh.14.

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"JALAL AL-DIN RUMI (DIED 1262)." In West-Eastern Divan. The Gingko Library, 2019. http://dx.doi.org/10.2307/j.ctvpj7hmh.31.

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Pifer, Michael. "Stranger Encounters." In Kindred Voices. Yale University Press, 2021. http://dx.doi.org/10.12987/yale/9780300250398.003.0002.

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When Jalal al-Din Rumi left his home, as a boy, and migrated westward to Anatolia, he would have encountered a world in which it was customary to welcome strangers with song, dance, and forms of religious devotion. Although studies on Rumi place an emphasis on his later encounter with Shams al-Din Tabrizi, a peripatetic mystic who became Rumi’s spiritual guide, this chapter reconstructs the ways in which medieval Anatolia shaped Rumi’s poetic sensibilities. It particularly examines a metaphor employed by Rumi—amikhtan, or ‘to mix’—that simultaneously describes his own ‘mixing’ with the peoples of Rum, as well as illuminates his adaptive practice of ‘mixing’ together disparate literary styles, themes, tropes, and sources in the creation of something new. This chapter establishes a pattern of omnivorous adaptation that is revisited throughout the book.
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Anderson, Walter Truett, Jim Dator, and Majid Tehranian. "Love by Jalal al-Din Rumi (1207-1273)." In Learning to Seek. Routledge, 2017. http://dx.doi.org/10.4324/9780203787427-14.

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Jackson, Cailah. "Early Fourteenth-century Manuscripts from Konya and Sivas." In Islamic Manuscripts of Late Medieval Rum, 1270s-1370s. Edinburgh University Press, 2020. http://dx.doi.org/10.3366/edinburgh/9781474451482.003.0003.

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The second chapter concerns manuscripts produced in Konya between 1311 and 1332. This period roughly coincides with the rise of the Turcoman principalities (beyliks) on Rum’s political scene and the final decades of Ilkhanid rule which ended in 1335 with the death of the ruler Abu Saʿid. The seven core manuscripts that comprise the focus of this chapter were produced for Turcoman princes and Mevlevi dervishes. The manuscripts produced for Turcoman (Ashrafid and Qaramanid) patrons include al-Fusul al-Ashrafiyya and a large two-volume Qur’an. Works closely connected to the Mevlevis include a copy of the Intihanama by Sultan Walad, a Masnavi of Jalal al-Din Rumi, and a Masnavi of Sultan Walad. Also discussed is a Masnavi of Jalal al-Din Rumi from Sivas, which had been previously neglected by scholarship. This chapter expands the analysis concerning Mevlevi involvement in illuminated manuscript production that was introduced in Chapter One. It also discusses the historiography of the Turcoman principalities, a thread that will be taken up in Chapters Three and Four.
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Anderson, Walter Truett, Jim Dator, and Majid Tehranian. "We Came Whirling by Jalal al-Din Rumi (1207-1273)." In Learning to Seek. Routledge, 2017. http://dx.doi.org/10.4324/9780203787427-13.

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Jackson, Cailah. "Saūtıū ibn Hḥ asan: A Mevlevi Patron of Erzincan." In Islamic Manuscripts of Late Medieval Rum, 1270s-1370s. Edinburgh University Press, 2020. http://dx.doi.org/10.3366/edinburgh/9781474451482.003.0005.

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The fourth and final chapter focuses on the patronage of one individual, who emerges from surviving material as the most prolific manuscript patron of late medieval Rum. The three manuscripts discussed in this chapter were commissioned by Sharaf al-Din Sati ibn Hasan, an amir, history writer and Mevlevi devotee. The key manuscripts are a copy of the Masnavi of Sultan Walad from 1366, a two-volume Divan-i Kabir from 1368 and a 1372 copy of the Masnavi, both by Jalal al-Din Rumi. Several manuscripts belonging to Sati’s son, Mustanjid, are also considered. Although a production centre is not named in the manuscripts, the patron and his family were based in Erzincan. This chapter outlines and contextualises the political and cultural activities of Sati and Mustanjid and considers where the manuscripts may have been produced. Moreover, the distinctiveness of the manuscripts’ illumination, and the patron’s connection to the Jalayirids, generates a discussion concerning the relationship between the arts of the books of Rum and the Mongol successor states.
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Jackson, Cailah. "Illuminated Manuscripts in Late Thirteenth-century Konya." In Islamic Manuscripts of Late Medieval Rum, 1270s-1370s. Edinburgh University Press, 2020. http://dx.doi.org/10.3366/edinburgh/9781474451482.003.0002.

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This chapter initially focuses on two manuscripts – a small Qur’an and a monumental Masnavi of Jalal al-Din Rumi. Both were produced in 1278, soon after Rum was formally incorporated into the Ilkhanid empire. After discussing their visual properties in depth, the author uses the manuscripts’ production information to analyse the nature of production and patronage in late medieval Konya. This chapter introduces many key themes that are developed throughout the rest of the book, including the role of the Mevlevis in artistic production, the itinerancy of artists, and cosmopolitan nature of Rum’s towns. Based on the examination of these manuscripts, the chapter contends that several currently unidentified or misidentified manuscripts were also produced in Konya. Through an illuminated copy of Ibn Bibi’s Seljuk chronicle produced around 1282, the chapter also considers the part that Ilkhanid officials played in manuscript patronage in Rum.
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Ozcan, Ceyhun Can, Ferdi Bişkin, and Çağrı Şimşek. "Regional Economic Effects and Marketing of Religious Tourism." In Advances in Hospitality, Tourism, and the Services Industry. IGI Global, 2019. http://dx.doi.org/10.4018/978-1-5225-5730-2.ch014.

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Religious tourism is aimed at tourists who travel to satisfy their beliefs by visiting religious centers in various countries. With its historical and cultural background, the Konya province in Turkey is an important center of religious tourism and is a starting point that introduces tourists to the rich religious and cultural history of other parts of central Anatolia. The shrine of Mevlana Jalal al-Din al-Rumi, an Islamic thinker who lived in this region in the 13th century, Çatalhöyük, the oldest settlement with sacred structures in Anatolia, and Greek Orthodox Church of Agia Eleni are located within the city borders, and this makes the Konya province a significant destination for religious tourism. In this study, a questionnaire was conducted to reveal how local people of Konya perceive religious tourism. The results of the study show that the local people of Konya believe the potential of religious tourism will positively affect the city's economy, revive investments in the region, and these investments will increase employment in the region.
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Williams, Alan. "Blindness in the Mas̲navi of Jalāl al-din Rumi." In Holy Wealth: Accounting for This World and The Next in Religious Belief and Practice. Harrassowitz, O, 2017. http://dx.doi.org/10.2307/j.ctvcwnzwv.24.

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Conference papers on the topic "Jalal al-Din Rumi"

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Zarrabi-Zadeh, Saeed. "Islamic Mystical Theology and Neoplatonism: The Case of Jalal al Din Rumi." In 3rd World Conference on Social Sciences. Acavent, 2021. http://dx.doi.org/10.33422/3rd.worldcss.2021.09.14.

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Williams, Ian. "“A STATION ABOVE THAT OF ANGELS”: THE VISION OF ISLAMIC EDUCATION WITHIN PLURALISTIC SOCIETIES IN THE THOUGHT OF FETHULLAH GÜLEN - A STUDY OF CONTRASTS BETWEEN TURKEY AND THE UK." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/jmbu4194.

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Gülen cites ‘Ali ibn Abi Talib as saying, ‘... if a person’s intellect dominates his or her desire and ferocity, he or she rises to a station above that of angels ...’. Both historically as well as in modern contexts Muslim education is not characterised by uniformity but rather by a plurality of actors, institutions, ideas and political milieus. The two central questions are: What is required to live as a Muslim in the present world? Who is qualified to teach in this time? The debate over the nature and purpose of Islamic education is no recent phenomenon. It has been conducted for the past t
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