The Study of the Masnavi in the Indian Subcontinent
Mawlana Jalal al-Din Rumi (604/1207–672/1273) was not only a great poet of Persian literature but also a profound thinker whose ideas and philosophy sparked spiritual and intellectual movements worldwide. His teachings had a deep impact on the Indian subcontinent, where his concepts resonated with Sufis, scholars, poets, and the common people alike. His Masnavi is considered so revered in the East that it has been called the “second Qur’an”:
“Masnavi-ye Ma’navi
Hast Qur’an dar zabān-e Pahlavi”
There is no doubt that equating the Masnavi with the Qur’an or considering it its equal is an exaggeration. The Divine Book is a complete guide to salvation, whereas the Masnavi is not a book of guidance. Mawlana Rumi did not merely call people towards spiritual emotions and feelings at the expense of faith and action. Rather, he sought to curb the philosophical and theological deviations in faith and the legalistic excesses in practice, emphasizing the true goal of faith and action—attaining nearness to Allah. He did not establish a new religious movement based on emotions and sentiments but instead strengthened the Millat Ibrahimiyya and the Sunnat Mustafa through the message of love and devotion.
Rumi’s Influence on Scholars
For centuries, Persian remained the dominant language of the Indian subcontinent, through which the ideas of Mawlana Rumi reached scholars. During the Delhi Sultanate (1206–1526), many scholars displayed an interest in Rumi’s poetry. In the Mughal era (1526–1857), Persian literature and Sufi thought flourished even further. Mughal emperors such as Akbar, Jahangir, Shah Jahan, and Aurangzeb encouraged scholars and Sufis to read and teach Masnavi with deep reverence. Persian literature was patronized in royal courts, and various scholarly and literary gatherings were held where the verses of Masnavi were studied and explained. During the Mughal era, teaching Masnavi became widespread in royal and scholarly circles. Intellectuals like Mulla Abdul Qadir Badayuni and Faizi expanded Persian literature and recognized Masnavi as a fundamental source of Sufism. Even in Aurangzeb’s reign, Sufi teachings remained prominent, and Masnavi was studied extensively in khanqahs and madrasas.
Love and tolerance were fundamental aspects of Rumi’s philosophy, which contributed to interfaith harmony in the subcontinent. His poetry carried the message that humans should rise above religious and doctrinal divisions and adopt the path of love and ethics. This concept gained traction among various communities in the region.
Among the Sufi Orders
During the Delhi Sultanate and the Mughal era, the harmony between knowledge and Sufism remained largely intact. However, those who leaned more towards Sufism were particularly devoted to the Masnavi. The Sufi saints not only adopted Rumi’s ideas but also disseminated his teachings. Renowned figures such as Hazrat Nizamuddin Auliya and Amir Khusrow were deeply influenced by Rumi’s teachings. The Chishti and Qadiri Sufi orders, in particular, embraced and applied his thoughts.
The central theme of Rumi’s philosophy is divine love (Ishq-e-Haqiqi), which is also evident in the poetry of South Asian Sufi poets like Khawaja Ghulam Farid, Bulleh Shah, Shah Abdul Latif Bhittai, and others. Their poetry conveys the same message of love, unity, and human connection found in Rumi’s verses.
The attention given to teaching the Masnavi by Haji Imdadullah Muhajir Makki (1817–1899) was unparalleled before his time. Haji Sahib was a well-known Sufi saint and a leader of the Chishti order. He had a deep affinity for the Masnavi, was highly proficient in Persian, and was skilled in its interpretation. His disciples and followers studied Masnavi under his guidance, wherein he explained its profound spiritual meanings.
Haji Imdadullah’s love for Masnavi and its teachings was evident in his own writings and spiritual teachings. His book Masnavi Tuhfat al-Ushshaq is a testament to his deep connection with the Masnavi and its interpretations. Additionally, his other works, such as Ziya al-Qulub and Ghiza-e-Ruh, also reflect the influence of the Masnavi.
Haji Sahib’s chief disciple, Mawlana Rashid Ahmad Gangohi, was primarily devoted to Sunnah and Hadith studies and did not favor Haji Sahib’s Masnavi lessons, even critiquing his interpretations. However, Mawlana Ashraf Ali Thanawi (1863–1943), though benefiting from Mawlana Gangohi, was closer to his spiritual master, Haji Imdadullah, in Sufi inclinations. His sermons and discourses heavily referenced the Masnavi, and he even wrote a commentary on it titled Kaleed-e-Masnavi.
In this commentary, Mawlana Thanawi explained Masnavi verses with reference to their backgrounds, Qur’anic verses, Hadith, and Sufi anecdotes, making complex meanings clearer. He also translated Persian verses into Urdu for readers unfamiliar with Persian. His work remains one of the most comprehensive Urdu commentaries on Masnavi. In the introduction, he writes:
“Nowadays, many people from different backgrounds take a keen interest in Mawlana Rumi’s Masnavi, but due to a lack of proper knowledge, they often misunderstand its contents. Existing commentaries are either too lengthy, too complex, or deviate from essential religious principles. Therefore, I felt the need to write a concise commentary in Urdu that conveys the core message without unnecessary additions or deviations from Islamic principles. Thus, I begin this endeavor in the name of Allah and call it Kaleed-e-Masnavi.” (Kaleed-e-Masnavi, Vol. 1, p. 2, Muhammadi Press, Kanpur)
This commentary is primarily mystical and spiritual, with no critical analysis of Rumi’s poetry from a literary perspective.
A Comprehensive Analytical Study
The most insightful critical study of Rumi’s life and poetry in the subcontinent is Sawanih Mawlana Rum by Allama Shibli Nomani (1857–1914), a distinguished scholar, historian, educator, and literary figure.
This book consists of two parts: The first part provides a detailed discussion on Rumi’s life, covering his early years, education, spiritual journey, teachers, and mentors. It sheds light on his character, habits, and mystical experiences. The second part presents a detailed analysis of Masnavi Ma’navi, discussing its themes, style, literary qualities, and philosophical aspects. Shibli also examines Masnavi from theological and philosophical perspectives.
Shibli was the first scholar to highlight the theological dimensions of Masnavi. His student, Allama Syed Sulaiman Nadwi, noted:
“Millions have read Masnavi Sharif, and numerous commentaries have been written on it, but only as a book of Sufism. The intellectual depth of Masnavi was first realized by Shibli, who showed that it is also a remarkable work of Islamic theology.” (Hayat-e-Shibli, p. 376)
Shibli Nomani’s critique is both scholarly and analytical. Regarding Rumi’s poetry, he remarks:
“Mawlana Rumi was not a poet by profession. Hence, his poetry lacks the smoothness, spontaneity, and elegance that characterize great poets. At times, unfamiliar words and excessive use of grammatical constructions make the verses challenging. However, countless lines of his poetry shine with clarity, spontaneity, and sheer beauty.”
Rumi as a Reformer and Revivalist
Mawlana Syed Abul Hasan Ali Nadwi (1913–1999), in his seminal work Tarikh-e-Dawat wa Azimat, discusses Rumi alongside great reformers. He evaluates the impact of philosophical and theological deviations of the seventh Islamic century and writes:
“In such times, the Muslim world needed a personality who could combine profound intellect with deep spiritual insight, someone who could counter the excesses of theology and rationalism with the warmth of divine love.
That personality was Mawlana Jalal al-Din Rumi, whose Masnavi stands as a protest against theological excesses and as the foundation of a new theological approach based on love, faith, and certainty.” (Tarikh-e-Dawat wa Azimat, Vol. 1, p. 337)
Rumi’s Legacy
Rumi’s mystical poetry finds continuity in Allama Iqbal’s works. Iqbal regarded Rumi as his spiritual guide and frequently referenced him in his poetry, calling him Pir Rumi.
Disclaimer: This article was translated by AI. Original article: https://t.me/DrAkramNadwi/5864
, Spirituality, Thinking, Theology, Education, Poetry
