SHAMS TABRIZI LOVE POEMS FULL

However, Lewis writes that RumiвЂ™s family left Vakhsh because his father BahГў alвЂђDin was вЂњdenied the rank and prestige he sought.вЂќ Despite the discrepancies in RumiвЂ™s birthplace, both authors agree that the poet migrated to Konia, presentвЂђday Turkey.

The region Rum is the reason Jalaluddin acquired the name вЂњalвЂђRumi,вЂќ or Rumi. According to ElвЂђZein, Balkh was invaded by Tartars, forcing Jalaluddin and his family to flee to Rum, Konia, or modernвЂђday Turkey. One source claims that he was born in Balkh, Persia, or modernвЂђday Afghanistan, while another cites his birthplace as Vakhsh, Iran. Rumi, birth name Jalaluddin Muhammad, was born in 1207.

SHAMS TABRIZI LOVE POEMS FULL

Many people today recognize the name Rumi even if they do not have a full understanding of who he was or his contribution to the mystical writings of Islam. In Islam, Allah is neither male nor female but in RumiвЂ™s love poetry, the subject he longs for takes on a distinctively male character, which he explicitly imagines as his guide ShamsвЂђTabrizi. Usually, erotic verses dedicated to the Divine are understood to be a metaphor for the poetвЂ™s longing for intimacy with their God. Finally and by extension, this study redefines the nature of erotic mystical poetry in general. Secondly, it queers previous assumptions about the marriage/lover trope in mysticism studies, which Evelyn Underhill most clearly articulated by assuming and asserting that the вЂњSpiritual MarriageвЂќ is a heteronormative one. ElвЂђHuni, this work will firstly contribute to the literature by contextualizing RumiвЂ™s poetry to his spiritual guide ShamsвЂђTabrizi within the much larger cultural milieu of GrecoвЂђRoman and Islamic culture in the Eastern Mediterranean. While homoeroticism in RumiвЂ™s poetry has not gone unnoticed by scholars in the field, such as Mahdi Tourage and Ali A.

Such analysis is important for several reasons. It will finally examine the explicitly sexual imagery within RumiвЂ™s poetry, noting the crude imagery of selected passages versus the overtly loving imagery found in the many devotional verses dedicated to his spiritual guide. It will then contextualize RumiвЂ™s poetry within the conventional sexual norms of the eastern Mediterranean (presentвЂђday Turkey), where longвЂђstanding Hellenistic ideals of maleвЂђmale relations coexisted alongside the cultural norms of preвЂђmodern Islam. Specifically, it will first introduce RumiвЂ™s itinerant life and his discipleship under Shams. With ElвЂђZeinвЂ™s background on RumiвЂ™s life (1207вЂ“1273) in consideration, this article will analyze RumiвЂ™s love poetry dedicated to his teacher ShamsвЂђTabrizi (1185вЂ“1248). Amira ElвЂђZein writes that RumiвЂ™s encounter with ShamsвЂђTabrizi sparked RumiвЂ™s poetic nature and notes that all his poetry is addressed to him. Paul Losensky documents the commonality of homosexual tendencies in the Persian poet MuhtashamвЂ™s works, specifically The LoverвЂ™s Confection.

Wendy Noel DeSouza examines Louis MassignonвЂ™s explicit expressions of homosexuality through his translations of Sufi mystical love writings. Expressions of sexuality, specifically homoerotic poetry, in mystical writings are by no means uncommon.

Shams tabrizi love poems