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Rumi on education

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 Rumi  on  education,    
spirituality  and  renewal  
Abdul Karim Abdullah

Introduction
Jalaluddin Rumi, a Persian mystic poet, lived during the closing years of the Golden
Age of the Islamic civilisation, the Abbasid caliphate (750 – 1258 C.E.) He was born
in 1207 in Khorasan, present day Afghanistan, three years after the end of the Fourth
Crusade and twelve years before the Mongol invasion of Muslim lands. He died in
1273, 15 years after the destruction of Bagdad in 1258.
His works have been translated into 23 languages and sold in the millions of copies.
He has fans all over the world and is the best selling poet in the US. In the Muslim
world his work occupies a place comparable to that of Shakespeare in the English-
speaking world. On account of the beauty of his poetry, Rumi’s work is popular
among both Muslims and non-Muslims.
Due to its linguistic excellence, spiritual erudition and depth, the Masnavi, his major
work, has been referred to as the Qur’an in the Persian language. The appeal of the
Masnavi transcends tribal distinctions, communal proclivities and differences of
colour and creed.
His poetry provides an attractive articulation of Islam compared to legalistic
expressions. Rumi focuses on the human condition, which may be characterised as the
“separation” of man from God or what can be termed as his spiritual alienation.
Rumi combines Islamic mysticism with artistic experimentation. Rumi saw himself as
a teacher and a preacher. While meditating and composing poetry, which he dictated,
Rumi would whirl. His work displays optimism, playfulness, humour, and gives
expression to deep longing.

Historical background
Rumi was born a century after the death of Abu Hamid al Ghazali. Where Ghazali
employed prose, Rumi’s work took a poetic form. The works of the two complement
each other. They approached spirituality by means of the sufi path (tariqah), which
each understood and expressed in his own, unique way.
Rumi lived during a traumatic period of history, during which several major assaults
against Muslims took place from both East and West. Five crusades, from the Fifth to
the Ninth crusade (1213 to 1272), as well as the Mongol invasion, took place within
his lifetime. The intensity of his work may be reflection of the turbulence of the time
he lived through.
During the thirteenth century feudalism still ruled Europe. The major crusades were
winding down. However, a new threat was emerging in the East. This was the rise of
the Mongol kingdom, whose forces swept across parts of China, Europe and, for a
time, even threatened Japan.
The Golden Age of Islam, the Abbasid Caliphate (750 – 1258 CE) – spanning over
half a millennium – came to an end in 1258 with the fall of Baghdad. Rumi’s poetry
may be said to have supplied a requiem for its demise, coming as it did in its twilight
years. In Spain, Muslim rule would remain firm for the time being. Egypt would be
ruled by the Mamluks beginning with 1250.
When he was twelve years old – in 1219 – Rumi’s family had to flee because of the
approaching Mongol armies. In this sense, Rumi embarked on a hijrah or migration of
his own. His early life reflected that of a wandering dervish.
During his childhood years, Rumi’s family traveled through Baghdad, Mecca, and
Damascus. They finally settled in Konya, Asia Minor (present-day Turkey). Konya at
that time was part of the Seljuk Sultanate of Rum. His name means “of Rum.” Here
Rumi stayed for the remaining fifty years of his life.
In Konya, Rumi’s father worked as a teacher at a local madrassah. In his twenties,
Rumi studied in Aleppo and Damascus. He married in 1225, at the age of eighteen.
When his father died six years later, Rumi replaced him as the teacher at the local
madrassah. In all, he had four hundred students. When Rumi’s work came to the
attention of Sultan Ala al-Din Kay Qobad, who became his ardent supporter, Rumi’s
fame spread.

Sufism
Within the Islamic civilisation, Rumi represents sufism (tasawwuf). At the other end
of the spectrum one finds theologians, interpreters, and jurists. Like other sufis, Rumi
emphasised sincerity. Rumi wrote that, “everything beautiful reflects the glory of
God.”
Sufism offers an intuitive approach of Islam, in contrast to doctrinaire methods.
Where the Shariah regulates external behaviour, sufis concentrate on the experience
of spirituality. In this way, sufism serves to moderate zealous displays of Islam.
The sufis see true spirituality as extending beyond the performance of ritual. After
attaining a level of enlightenment, the mystic continues to seek a higher awareness.
Seeking the pleasure of God provides the sufi with an incentive to continue his
journey.
The term sufi comes from the Arabic safa, which means “purity.” Sufis are known for
meditating on the attributes (sifat) of God. The leading among these are the attributes
of Majesty (sifat al-jalal) and Beauty (sifat al-jamal). They are concerned with how a
person can come “close” to God. This is typically achieved by means of meditation
and the remembrance (dhikr) of God.
The idea that “closeness” between man and God is possible is confirmed by the
Qur’anic verse, which states that God “did take Abraham for a friend (khalil)”
(4:125). The reference to Abraham as a friend of God indicates a remarkable degree
of nearness between God and man. Abraham’s journey to God took place in stages.
Abraham was “tried” by his Lord with various “commands.” Eventually, Abraham
affirmed monotheism, a position that brought him into conflict with his community
and even his father. Yet Abraham remained firm, and now serves as an example to the
later generations (Qur’an, 60:4).

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The practice of ritualised dhikr among Rumi’s sufi followers (Mevlevi order) is
known as sema. This includes recitation, singing, instrumental music, dance (sufi
whirling), meditation, and trance. The purpose of sema is to restore one’s original
purity or fitrah by way of a spiritual awakening.
The sema of the sufis contrasts sharply with the fanatical manifestations of
“religiosity,” such as have been gaining notoriety in the recent past, and displayed by
groups such as the Jabhat al-Nusra and ISIS.
Islamic jurisprudence affirms the principle of original permissibility (ibahah).
According to this principle everything is permitted unless it is prohibited by an
authoritative text. Thus, the case for the restrictive approach utilised by Muslims
adopting extreme positions is problematic.
Because of its tolerance and acceptance of diversity, sufism offers a non-coercive
approach to spirituality, in contrast to mostly ritual manifestations of religiosity.

Shams al-Din Tabrizi

Rumi was influenced by Shams al-Din Tabrizi, a charismatic, wandering dervish.
They met in 1244, when Shams was 60 and Rumi was 38. Shams travelled
extensively and interacted with many sufis.
Rumi invited Shams to live in his house. The two fasted for forty days, and
subsequently lived as devout Muslims more than a year. They participated in prayers
and the dancing of the Mevlevi Order.
After befriending Shams, Rumi became a mystic. He incorporated poetry, music, and
dancing into the practices of the sufis. Over a thirty-year period, between the ages of
37 to 67, Rumi wrote many poems, including his magnum opus, the Masnavi.
However, Shams left after less than a year and a half, as he was less than welcome by
some of Rumi’s relatives. They had difficulty in accepting what they viewed as
eccentric practices.
As a result, Rumi became disconsolate. In response, his family sent Rumi’s son,
Sultan Valad, to implore Shams to return. By that time, Shams had settled in Syria.
After reading Rumi’s letter, however, Shams returned to Konya in 1247.
Legend had it that the dervish possessed miraculous powers. Under the influence of
his new mentor, Rumi began a spiritual journey from theology to mysticism, from
being a mufti to becoming a sufi. “I used to recite prayers. Now I recite rhymes and
poems and songs” (ghazal 2,351).
Over time Rumi’s friends once again became averse to Shams and he was once again
compelled to leave, this time for good. Rumi subsequently chose Sheikh Salah al-Din
Farid al-Din as his new friend. In his company, Rumi found tranquility. Rumi
appointed his new friend to supervise the training of novices.
The Sheikh died ten years later in 1259. Subsequently, Rumi chose Chalabi Husam al-
Din as his constant companion. Chalabi remained Rumi’s friend for fifteen years,
until Rumi’s death.
Rumi expressed his ideas in the Masnavi and Fi-he Ma Fih (Discourses). His work
gave rise to the Mevlevi order. The sufi orders lasted until 1925, when they were

3
abolished by Kemal Ataturk, in his zeal to realise “progress.” But readers in many
parts of the world, including the West, remain captivated by Rumi’s work.

Rumi on education
The aim of education, according to Rumi, is spiritual awakening. The Qur’an states
that God does not change the condition of a people until they change what is in
themselves (13:11).
In other words, true reform begins from within. It takes place “from the bottom up,”
rather than “from the top down.” Spiritual renewal requires the practice of virtues and
the rejection of vices. Education obliges man to undergo a process of the purification
of the soul (tazkiah al-nafs).
Purification is required on account of man’s proclivity to follow his desires. The
challenge of education is to harmonise man’s inclinations with his obligations. Rumi
taught by relating wisdom from everyday life.
Education needs to address both the intellect (‘aql) and the heart (qalb). The intellect
is required for the purpose of appreciating the “signs of God.” The “heart” assists in
internalising knowledge. Rumi taught the need to obtain control over one’s self (al-
nafs) as a requirement for approaching nearer to God. This requires spiritual
discipline.
Central to the sufi concept of education is the idea of the “perfect man” (al-insan al-
kamil). Perfection is attained by acquiring virtues such as piety, justice, compassion,
truthfulness, sincerity, patience and courage.
The prophet Muhammad exemplified the perfect man, and thus serves as a “good
example” for mankind to emulate (Qur’an, 33:21). Man develops his spirituality and
his talents by means of effort. It is through struggle (jihad) that man realises his
potential. Jihad is not limited to armed struggle, but includes first and foremost the
striving for self-improvement and achieving mastery over one’s self, known as the
greater jihad.

Masnavi
The Masnavi is a collection of meditations on virtues and vices. It is addressed to all
humanity. Rumi teaches by illustrating virtues and vices using stories, parables, and
allegories.
Rumi sought to restore the equilibrium (mizan) between spiritual and physical
existence. He emphasised inclusivity, peace and tolerance. These qualities can help to
avert a clash of civilisations and even bring about an alliance of civilisations.
By promoting peace, Rumi contributed to inter-religious and inter-cultural harmony.
Achieving and maintaining peace would be realised by first attaining inner
tranquility, achieved by means of self-purification.
Purification is necessary, as iniquity taints man (cf. Qur’an 91:7–10). By committing
injustice, man violates his own soul (Qur’an, 65:1). Purification takes place through
prayer, fasting and doing of good deeds.
When sufis on the Indian subcontinent attempted to achieve a revival in the face of
competition from Buddhist and Vedantic ideas, they turned to the Masnavi for

4
assistance. By encouraging the reading and writing of poetry and literature inspired by
the Qur’an they tried to promote a balanced understanding of Islam.
The reformers emphasised the ethical ideals of Islam and concentrated on the
betterment of the people. In this way they contributed to the Islamic educational
system in India at the time. Character building was important.
The Masnavi influenced the thought of outstanding scholars such as Syed Ahmad
Khan, founder of Aligarh University. Others influenced by the Masnavi included
Muhammad Iqbal, the intellectual father of modern Pakistan. Iqbal expressed his
thought in the well-known Urdu poem, “The sage Rumi and Indian Disciple.”

Rumi’s appeal
Given the uneasy relations between Islam and the West, some may find it hard to
understand how Rumi, who lived eight hundred years ago, and was a Muslim at that,
could become the best selling poet in the US in the twenty-first century.
This is all the more remarkable as the US is not currently on the best terms with the
Muslim world, and is moreover well known for the generally “secular” outlook of its
people. We do not have to look far for the answer.
Materially modern man is generally, although not universally, well provided for;
spiritually, however, he experiences deprivation. His lifestyle, while possibly
characterised by a high “standard of living” as measured by per capita income, at the
same time offers a low quality, spiritually impoverished life.
This manifests itself for example in the demise of the family, high divorce rates, high
rates of abortion, and high rates of crime. One might add extensive indebtedness, both
public and private, as well as substance abuse to the list of problems plaguing present-
day humanity.
The condition of modern man – man in the age of information technology – can be
described as one of being distanced from an important part of reality, his own
spirituality. It is one way of experiencing what has been termed as “being out of touch
with reality.”
Man’s condition is a result of what some have termed “false consciousness.” This
condition arises from acquiring beliefs that are not in line with reality. As such, this
condition could perhaps better be described as “consciousness of falsehood.”
Such beliefs, commonly presented as “knowledge,” and disseminated by institutions
of learning as well as the mass media, are propagated by various parties for the
purpose of safeguarding their own interests. However, the first casualty in such
misguided efforts is, as has been observed, none other than the truth.
Problems may also arise as a result of adopting a flawed methodology of pursuing
truth. In such cases, liberation form misconception requires adopting a better
approach.
Thus, what is required is to find the truth. What is needed is not only truth in the
ordinary sense, but also truth in the transcendental, spiritual sense. In other words,
man needs to find his bearings. He needs to be oriented.
To assist man is the search for the truth, God endowed man with intelligence (‘aql).
Assuming that man avails himself of this gift, the application of his intellect should

5
help man distinguish truth from falsehood. Also, there are many signposts along the
way. These are the signs (ayat) of God. The challenge is to take note of them, and act
accordingly.
It is in helping man to re-establish his connection with spiritual reality and restore the
balance between his spiritual and material existence that Rumi’s work may become
useful to modern man.

Dispiritedness of man
The rise of spiritual alienation is often attributed to the arrival of “modernity” and
man’s limited ability to cope with fast-changing reality. A number of observers
identified “alienation” as a distinguishing feature of the Western civilisation.
Change, it is said, is disrupting “traditional” ways of life. Man has become unsure of
himself. He feels not only alienation but also uncertainty. His life has come to be
characterised by insecurity, not only in the financial sense but more importantly in the
spiritual sense.
The emergence of the global village, the borderless world, the fragmentation of
communities and their replacement with digital ones all represent new developments.
There is a need to adapt to them, while maintaining one’s identity. The emergence of
challenges to traditional values is another source of bewilderment.
New ways of communication including Facebook, the Internet, and Twitter enabled
the rise of digital communities. For some, the pace of change appears to exceed their
ability to cope.
The intrusion of worldly perspectives into the space formerly occupied by religious
convictions has added to the bewilderment of modern man. Faced with a disorienting
array of choices, it is hardly surprising that some find it difficult to cope.
Man’s alienation has given rise to a yearning for solace. For some, this yearning
manifests itself in a longing for a social order such as socialism, national or
international.
Their aim was to establish a utopia on earth, whether for the few or the many. Yet
these responses failed for various reasons. In most cases they failed because they did
not recognise that man’s deepest needs are spiritual.
To overcome alienation, man needs to remove that which stands between him and
God. This could be a false ideology, a distorted worldview or a strong craving for
possessions, recognition and power.

Love of truth
Man acquires insight by becoming aware of truth. Man attains knowledge of the
highest truth by attaining God-consciousness (taqwa). Knowledge is obtained by
means of education.
When man becomes God-conscious, he realises that he is not alone, that there is a
higher Power than himself. This higher Power is a Witness over everything man does.
In this way man realises that he is answerable for his actions. This enables him to
change for the better: to become good. He begins to “see clearly” (Qur’an 7:201).

6
The process of deliverance from delusion enhances man’s ability to feel. It enables
him to feel love, kindness and compassion but also indignity, regret, and grief. He
begins to see the difference between right and wrong, good and evil and between what
is graceful and what is disgraceful. He realises that good and evil are not comparable
(Qur’an, 41:34).
He develops a concern (sense of obligation) for others. He realises the need for good
advice (nasiha) and commanding what is good and prohibiting what is evil (amr bi’l
ma’ruf wa nahy an al munkar).
The search for truth is sustained by the love of truth. Rumi reminds us of the need to
love truth (haqiqah). The love of truth manifests itself not only in a subjective sense,
but also in a transcendental form, as the highest truth or Truth.
The proliferation of self-help books indicates a significant demand for “spiritual
awakening.” The aim of this “awakening” is to enable man to “re-charge his spiritual
batteries,” to restore his mental and spiritual balance. Rumi’s poetry helps man re-
connect with reality; it can show him where he may obtain solace.
While Rumi calls his readers to the truth, he also provides them with a method of
discovering it. The method is made up of the sufi practices. By means of the search
for truth, man becomes reconciled to God and, by accepting the truth, overcomes his
spiritual alienation. Rumi, like many others before and after him, found the way to the
truth, in particular the highest truth, by means of revelation, specifically the Qur’an.
The Qur’an alerts man to the many signs of God, both within man and in the world of
nature, and promises the righteous the “home of the hereafter.” The Qur’an refers to
God as the “Light of the heavens and the earth” (Qur’an, 24:35), and teaches that “in
the remembrance of God hearts do find their rest” (Qur’an, 13:28).
The challenge is to find one’s way back to the straight path (sirat al-mustaqim). This
requires “remembering” God (dhikr) and following His guidance. The “signs” of God
are everywhere, and they are there to help man “remember,” as man is by nature
forgetful. The signs can be found in the world of nature as well as in the world
“within” (Qur’an, 51:20–21).
The sufi practices or tariqahs are designed to enable this “return” or “reunion.” As
Rumi says in the Masnavi, “He who abides far away from his home is ever longing
for the day he shall return” (Book I, Prologue).

Alternative views
Like other poets, Rumi made use of what is known as “poetic license.” This license
allows the poet to take certain liberties that are not commonly open to others. This is
in order to convey meaning and also to achieve beauty.
Poets achieve beauty by using words that rhyme. However, this presents the risk that
a poet may choose a word that rhymes in preference to a word that may express the
intended meaning with a higher degree of accuracy.
The Qur’an has been characterised as inimitable. The Qur’an presents itself as a
“clear” book (Qur’an, 12:1) and a “book that makes things clear” (Qur’an, 27:1). The
Qur’an indeed communicates its message with a high degree of accuracy.

7
 Rumi’s Masnavi has been described as the Qur’an in the Persian language. However,
while one encounters much beauty in it, the reader may also encounter some
ambiguity. One example is provided by Rumi’s use of the term “beloved,” (habib).
Rumi wrote three thousand poems to his “beloved.” But it is not always clear whom
or what he means by the “beloved” (c.f. Qur’an, 2:165) For sometimes he means his
worldly companion Shams (Masnavi 1: 25). At other times, he means the prophet
Muhammad when he speaks of his “beloved.”
At still other times, when he speaks of his “beloved,” Rumi means God (Masnavi
1:111). In yet other cases he appears to mean everything in this world and in the
hereafter when he speaks of his “beloved” (Masnavi 6:3234).

Conclusion
Rumi’s poetry provides man – in particular modern man – with a starting point for
analysing his condition. This should help man fill the spiritual void in his soul, caused
in part by the – perhaps hasty – adoption of new ways of thinking. Rumi’s work gives
us a much-needed pause to reflect and indeed, appreciate the spiritual manifestation
of existence.
Reservations about poets and poetry have been voiced in the past. Poets have been
faulted for everything from failing to tell the truth, exaggerating and even justifying
licentious behaviour.
The Qur’an itself contains a powerful critique of poets. For example, it describes
poets as being under the influence of “evil spirits.” It also asserts that poets have a
tendency to lie, not least to themselves (26:221 – 224).
The Qur’an in addition states that it is people “lost in grievous error” that “follow” the
poets (26:224). The Qur’an even implies that poets cannot be trusted because “they
say what they do not do” (26:226).
Nevertheless, after this censure of poets, the Qur’an excludes from its disapproval
“those who have attained to faith, and do righteous deeds” (26:227). Thus, the Qur’an
differentiates between two kinds of poets: righteous persons, and those inspired by
“evil spirits.” It hardly needs to be added which category of poets, from the Qur’anic
perspective, is preferable.

With input from Osman Bakar, “The Inculcation of Objective Values for Human
Development according to Rumi’s Educational Philosophy,” published in IAIS
Bulletin, No’s 5 & 6, Nov. 2011 – Feb. 2012, pp. 12-13; Chittick, William C. The Sufi
Doctrine of Rumi, Illustrated Edition, World Wisdom Inc., 2005; Masoud Ahmad
Ariankhoo, “Inter-Religious Peace and Harmony In Mawlana Rumi and ‘Ayn al-
Qozat Hamadani,” IAIS Malaysia working paper 2015; Dr. Ahmed Selahaddin
Hidayetoglu, Mawlana Muhammad Jalal al-Din Rumi: His Life and Personality,”
Konya Province Directorate of Culture and Tourism, 2010, and Jane Ciabattari, “Why
is Rumi the best-selling poet in the US?” BBC, 14 April 2015,
<http://www.bbc.com/culture/story/20140414-americas-best-selling-poet>

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