“A candle is made to become entirely flame. In that moment, it has no shadow.” This profound statement captures the essence of Jalaluddin Muhammad Rumi’s teachings on love and spirituality. Rumi, a legendary scholar and poet, had his life transformed by a chance encounter with Shams of Tabriz, a charismatic Sufi mystic. This meeting not only changed Rumi’s perspective but also set him on a path to becoming one of the most celebrated mystical philosophers in history.
Rumi was born in 1207 near the Afghan city of Balkh and later moved to Anatolia with his family. His father, a preacher and mystic, sought a more prestigious position there. By the time Shams entered his life, Rumi was a respected scholar of Islamic law in Konya. Although he was aware of Sufism, a mystical path within Islam focused on experiencing God’s love, he had not shown much interest in it. This changed dramatically in his late thirties when Shams challenged his understanding of knowledge and spirituality.
Rumi’s encounter with Shams shifted his focus from academic pursuits to a deeper spiritual journey. He began to see his scholarly work as merely a guide towards his ultimate goal: the reunification of his soul with God through divine love. Rumi expressed this transformation in his native Persian, stating, “Love resides not in learning, not in knowledge, not in pages and books. Wherever the debates of men may lead, that is not the lover’s path.”
Despite the conservative religious elites’ disapproval of certain Sufi practices, such as ecstatic dancing and poetry, Rumi embraced these expressions of spirituality under Shams’ influence. When Shams mysteriously disappeared, possibly murdered, Rumi was devastated but became even more devoted to Sufism. He engaged in ritualized dancing and preached the religion of love through his lectures, poetry, and prose.
In his mystical states, Rumi composed the “Divan-i-Shams,” a collection of lyrical poems filled with intense feelings of love and longing for both his lost mentor and the divine creator. Over time, Rumi’s poetry evolved, and he no longer saw himself merely as a reflection of Shams but as a source of light in his own right. In his early fifties, he wrote the “Masnavi,” a work that guides others to discover divine love for themselves. These poems are rich and complex, drawing from Islamic religious texts, Arabic and Persian literature, and earlier Sufi writings.
One of Rumi’s stories involves the famous characters of Layla and Majnun. In this tale, a king, curious about Layla’s beauty, is disappointed when he finally sees her, as she does not match Majnun’s praises. Layla responds, “I am Layla. The problem is you are not Majnun.” For Rumi, true love means opening one’s heart to all of God’s creation, seeing everything and everyone with the same adoration Majnun had for Layla. Romantic love, in Rumi’s view, is a smaller reflection of divine love.
After Rumi’s death, the Mevlevi Sufi order was established around his teachings and continues to exist in Türkiye today. His poems and writings spread across the Islamic world, influencing Persian poetry and eventually reaching the West in the 19th century. Rumi’s works have been cherished and reinterpreted by generations, attracting admirers worldwide. While his words are rooted in a specific historical and Islamic context, many find his message of love and spirituality to be universal: “If you have lost heart in the Path of Love, flee to me without delay: I am a fortress invincible.”
Write a poem inspired by Rumi’s teachings on love and spirituality. Focus on expressing your personal understanding of divine love and how it relates to your life. Share your poem with the class and discuss the different interpretations of love and spirituality.
Join a group discussion to explore the principles of Sufism and its impact on Rumi’s transformation from a scholar to a mystic. Discuss how Sufism’s practices, such as ecstatic dancing and poetry, contribute to spiritual experiences.
In pairs, role-play the transformative encounter between Rumi and Shams. One of you will take on the role of Rumi, and the other will be Shams. Focus on how this meeting challenged Rumi’s understanding of knowledge and spirituality.
Select a poem from Rumi’s “Divan-i-Shams” or “Masnavi” and analyze its themes and literary devices. Present your analysis to the class, highlighting how Rumi conveys his message of divine love and spiritual longing.
Research the influence of Rumi’s poetry on modern literature and spirituality. Present your findings in a short presentation, discussing how Rumi’s message of universal love continues to resonate with people today.
Here’s a sanitized version of the provided transcript:
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“A candle is made to become entirely flame. In that moment, it has no shadow.” According to legend, the renowned scholar Jalaluddin Muhammad Rumi was giving a lecture when an older man approached and asked him the meaning of his academic books. Rumi didn’t know it yet, but this question would change his life. Annoyed at the interruption, Rumi snapped, “They are something that you do not understand!” Suddenly, the books caught fire. The man looked back at the astounded Rumi and simply replied, “You couldn’t possibly understand.” The mysterious figure was Shams of Tabriz, a charismatic Sufi mystic who would transform Rumi’s worldview.
Rumi, inspired by Shams’ teachings, would go on to become one of the world’s most celebrated poets and mystical philosophers, whose cultural legacy looms large across Türkiye and the Persian-speaking world. Rumi was born in 1207 near the Afghan city of Balkh and, as a child, emigrated to Anatolia, where his father—a preacher and mystic—hoped to secure a more prestigious position. By the time of Shams’ arrival, Rumi was a well-respected scholar of Islamic law in the town of Konya. While he had been exposed to Sufism—the mystical path within Islam, which focuses on experiencing God’s love—he had shown little interest in it. But this changed in his late thirties when Shams came into his life.
The academic study of law and theology was no longer Rumi’s central focus. Rather, he saw them as candles guiding the way towards his ultimate goal: the reunification of his soul with God through the experience of divine love. He wrote of this tension in his native Persian, “Love resides not in learning, not in knowledge, not in pages and books. Wherever the debates of men may lead, that is not the lover’s path.” While Sufism had been part of Islamic observance for centuries, the practices of some Sufis—from ecstatic dancing to composing poetry—were looked down upon by conservative religious elites. As Rumi increasingly embraced Sufism under Shams’ influence, many of his earlier followers disapproved.
When Shams suddenly disappeared, suspicions arose that he had been murdered. Rumi expressed his devastation through poetry: “He bathed us like a candle in his light; in thin air vanished, left us!” Rather than turning away from Sufism, Rumi became more devoted, participating in ritualized dancing and preaching the religion of love through lectures, poetry, and prose. And while Shams would never return, Rumi continued to share his teachings, seeing himself as the moon reflecting the light of Shams’ sun.
While in his mystical states, he composed the “Divan-i-Shams,” a sprawling collection of lyrical poems that included many of the sayings for which he is famous today. The work expresses intense feelings of love and longing, not only for his vanished mentor but for the divine creator. Over time, Rumi’s poetry matured. He no longer saw himself as a reflection of Shams but as a beacon of light on his own. In his early fifties, Rumi wrote “Masnavi,” which shifts from ecstatic expressions of divine love to verses that guide others to discover it for themselves. The poems are complex and layered, incorporating ideas, stories, and quotes from Islamic religious texts, Arabic and Persian literature, and earlier Sufi writings and poetry.
In one story, he invokes the well-known characters of Layla and the love-crazed Majnun. In Rumi’s version, the king, hearing Majnun’s musings on Layla’s unsurpassed beauty, demands to see her. But when Layla arrives, he’s confused, as her beauty pales in comparison to Majnun’s praises. To this, Layla replies, “I am Layla. The problem is you are not Majnun.” For Rumi, experiencing love meant opening his heart to all of God’s creation—looking at everything and everyone like Majnun gazing upon Layla. In this way, he saw romantic love as an expression—on a smaller scale—of divine love.
Following Rumi’s death, the Mevlevi Sufi order was established around his teachings and still exists in Türkiye today. His poems and other writings were copied and dispersed across the Islamic world, inspiring and shaping Persian poetry before being introduced to the West in the 19th century. For generations, his works have been read and reread, translated and reinterpreted, drawing admirers from around the world. While Rumi’s words reflect his specific historical context and Islamic worldview, for many, his message feels universal: “If you have lost heart in the Path of Love, flee to me without delay: I am a fortress invincible.”
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This version maintains the essence of the original transcript while ensuring clarity and coherence.
Love – A profound and caring affection towards someone or something, often explored as a central theme in literature and religious texts. – In Dante’s “Divine Comedy,” love is portrayed as the force that moves the sun and the other stars, symbolizing its fundamental role in the universe.
Spirituality – The quality or state of being concerned with religion or religious matters, often involving a personal quest for understanding life’s deeper meanings. – In “The Brothers Karamazov,” Dostoevsky delves into the spirituality of his characters, exploring their struggles with faith and morality.
Poetry – A form of literary expression that emphasizes the aesthetic qualities of language, often used to convey emotions, ideas, and spiritual insights. – Rumi’s poetry is celebrated for its ability to transcend cultural and religious boundaries, offering profound spiritual insights.
Mysticism – A religious practice or belief that seeks to achieve a direct, personal union with the divine or ultimate reality. – The mysticism in William Blake’s works often reflects his vision of a universe infused with divine presence and spiritual truth.
Sufism – An Islamic mystical tradition that emphasizes the inward search for God and shuns materialism, often expressed through poetry and music. – The teachings of Sufism are beautifully encapsulated in the works of poets like Rumi and Hafez, who explore themes of divine love and unity.
Knowledge – Information, understanding, or skill that one gets from experience or education, often explored in literature as a means of personal and spiritual growth. – In “Faust,” Goethe examines the pursuit of knowledge and its implications for the human soul.
Divine – Of, from, or like God or a god; related to the sacred or holy. – Milton’s “Paradise Lost” explores the divine nature of creation and the fall of man, questioning the justice and mercy of God.
Heart – The central or most important part, often used metaphorically in literature to represent emotion, compassion, or moral courage. – In “The Scarlet Letter,” Hawthorne uses the heart as a symbol of hidden sin and emotional turmoil.
Creation – The act of bringing something into existence, often explored in religious texts as the divine act of making the universe. – In “Genesis,” the creation story outlines the divine process by which God brings the world into being.
Legacy – Something transmitted by or received from an ancestor or predecessor, often explored in literature as the impact of one’s actions on future generations. – Shakespeare’s plays have left a lasting legacy on English literature, influencing countless writers and thinkers.
