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by Jalal ad-din Rumi, Afghanistan, (1207-1273)
This great work by Rumi, who has been called 'the greatest mystical poet of any age', was forty-three years in the writing. During the past seven hundred years, this book, called by Iranians 'The Koran in Persian' - a tribute paid to no other book - has occupied a central place in Sufism. Rumi's name is associated with the founding of the Order known in Europe as the 'Whirling Dervishes', and in the East as 'The Path of the Master'. This elegant new edition is stylishly designed and printed in two color. A classic work to own or to give.
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Called 'Jelaluddin Balkhi' by the Persians and Afghans, Rumi was born on September 30, 1207, in Balkh, Afghanistan, then a part of the Persian Empire. He was the greatest mystical poet of Persia, famous for his didactic epic Masnavi-ye Ma'navi (Spiritual Couplets), a treasure-house of Sufi mysticism. Rumi died on December 17, 1273. Alan Williams is Senior Lecturer in Comparative Religion at the University of Manchester.
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The Masnavi, or Masnavi-I Ma'navi (Persian: مثنوی معنوی‎) or Mesnevi (Turkish), also written Mathnawi, Ma'navi, or Mathnavi, is an extensive poem written in Persian by Jalal al-Din Muhammad Rumi, the celebrated Persian Sufi saint and poet. It is one of the best known and most influential works of both Sufism and Persian literature. The Masnavi is a series of six books of poetry that each amount to about 25,000 verses or 50,000 lines.[1][2] It is a spiritual writing that teaches Sufis how to reach their goal of being in true love with God.[3]
General description

The title Masnavi-I Ma'navi means "Rhyming Couplets of Profound Spiritual Meaning." The Masnavi is a poetic collection of rambling anecdotes and stories derived from the Quran, hadith sources, and everyday tales. Stories are told to illustrate a point and each moral is discussed in detail. It incorporates a variety of Islamic wisdom but primarily focuses on emphasizing inward personal Sufi interpretation. This work by Rumi is referred to as a “sober” Sufi text. It reasonably presents the various dimensions of Sufi spiritual life and advises disciples on their spiritual paths. “More generally, it is aimed at anyone who has time to sit down and ponder the meaning of life and existence.”[4]
Creation of the Masnavi

The Masnavi was a Sufi masterpiece started during the final years of Rumi’s life. He began dictating the first book around the age of 54 around the year 1258 and continued composing verses until his death in 1273. The sixth and final book would remain incomplete.[5]
It is documented that Rumi began dictating the verses of the Masnavi at the request of his treasured disciple, Husam al-Din Chalabi, who observed that many of Rumi’s followers dutifully read the works of Sana’i and ‘Attar. Thus, Rumi began creating a work in the didactic style of Sana’i and ‘Attar to complement his other poetry. These men met regularly in meetings where Rumi would deliver the verses and Chalabi would record it and recite back to him. During the final years of Rumi’s life, the Masnavi was being created.[6]
Each book consists of about 4,000 verses and contains its own prose introduction and prologue. Considering there are no epilogues, one must read the proceeding volumes to fully benefit from the wisdom presented by Rumi. Some scholars suggest that in addition to the incomplete work of Book 6, there might be a seventh volume.[7]
Themes in the Masnavi

The six books of the Masnavi can be divided into three groups of two because each pair is linked by a common theme[8]:
  • Books 1 and 2: They “are principally concerned with the nafs, the lower carnal self, and its self-deception and evil tendencies.”
  • Books 3 and 4: These books share the principal themes of Reason and Knowledge. These two themes are personified by Rumi in the Biblical and Quranic figure of the Prophet Moses.
  • Books 5 and 6: These last two books are joined by the universal ideal that man must deny his physical earthly existence to understand God’s existence.
In addition to the reoccurring themes presented in each book, Rumi includes multiple points of view or voices that continually invite his readers to fall into “imaginative enchantment.” There are seven principal voices that Rumi uses in his writing:
  1. The Authorial Voice – Each passage reflects the authority of the majestic Sufi teacher narrating the story. This voice generally appears when it addresses You, God, and you, of all humankind.
  2. The Story-telling Voice – The primary story is occasionally interrupted by side stories that help clarify a point being made in the original statement. Rumi sometimes takes hundreds of lines to make a point because he is constantly interrupting himself.
  3. The Analogical Voice – This voice interrupts the flow of the narration because it entertains an analogy which is used to explain a statement made in the previous verse. Rumi’s Masnavi is filled with analogies.
  4. The Voice of Speech and Dialogue of Characters – Rumi conveys many of his stories through dialogue and speeches presented by his characters.
  5. The Moral Reflection – Rumi supports his voice of morality by including quotations from the Quran and various hadith stories of events in the life of the Prophet Mohammed.
  6. The Spiritual Discourse – The Spiritual Discourse resembles the Analogical Voice where Rumi always includes a moral reflection on the wisdom revealed.
  7. Hiatus – Rumi occasionally questions the wisdom conveyed though the verses. “Sometimes Rumi says that he cannot say more because of the reader’s incapacity to understand.”
Style of Rumi's Masnavi

Book one of the Masnavi must be read in order to understand the other five volumes. It is a poetic art where Rumi layers his writing. For example, he begins a story, then moves on to a story within that story, and again moves to another within that one. Through this composition style, the poet’s personal voice comes through to his audience. The Masnavi has no framed plot. Its tone includes a variety of scenes. It includes popular stories from the local bazaar to fables and tales from Rumi’s time. It also includes quotations from the Quran and from hadith accounts from the time of Mohammed.
Although there is no constant frame, style, or plot, Rumi generally follows a certain writing pattern that flows in the following order:[9]