Bahauddin, Rumi's father, was not only a major force in the development of Islamic spirituality, but also deeply influential in his son's life. This delightful and provocative collection reveals the depth of thirteenth-century Sufi mystical wisdom and its acute observations into nature, humanity, and the mysteries of life. Full of wit and insight, Bahauddin's notes bring to the reader a deeper understanding of his son Rumi's spiritual and intellectual heritage.
After his father's death in 1231, Rumi carried his father's spiritual notebook, known as the Maarif, everywhere. The writer Aflaki tells this story of the meeting of Rumi and Shams: Rumi is sitting by a fountain in Konya talking to his students with the Maarif open on the fountain's ledge. Suddenly, Shams interrupts the conversation and pushes the precious text into the water.
"Who are you and why are you doing this?" asks Rumi, protesting that this copy of his father's diary is the only one in existence.
Shams replies, "It is time for you to live what you have been reading of and talking about. But if you want, we can retrieve the book. It will be perfectly dry. See?" And he lifts Bahauddin's notebook out, "Dry."
Rumi set aside his father's book and joined Shams; but now, in this first-ever translation of the vital passages of the Maarif, renowned poet Coleman Barks and Persian scholar John Moyne open a window into the world of Rumi, the young man who became one of the world's best-loved poets and great spiritual teachers.
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Coleman Barks is a renowned poet and the bestselling author of The Essential Rumi, Rumi: The Big Red Book, The Soul of Rumi, Rumi: The Book of Love, and The Drowned Book. He was prominently featured in both of Bill Moyers' PBS television series on poetry, The Language of Life and Fooling with Words. He taught English and poetry at the University of Georgia for thirty years, and he now focuses on writing, readings, and performances.
Bahauddin, Rumi's father, was not only a major force in the development of Islamic spirituality, but also deeply influential in his son's life. This delightful and provocative collection reveals the depth of thirteenth-century Sufi mystical wisdom and its acute observations into nature, humanity, and the mysteries of life. Full of wit and insight, Bahauddin's notes bring to the reader a deeper understanding of his son Rumi's spiritual and intellectual heritage.
After his father's death in 1231, Rumi carried his father's spiritual notebook, known as the Maarif, everywhere. The writer Aflaki tells this story of the meeting of Rumi and Shams: Rumi is sitting by a fountain in Konya talking to his students with the Maarif open on the fountain's ledge. Suddenly, Shams interrupts the conversation and pushes the precious text into the water.
"Who are you and why are you doing this?" asks Rumi, protesting that this copy of his father's diary is the only one in existence.
Shams replies, "It is time for you to live what you have been reading of and talking about. But if you want, we can retrieve the book. It will be perfectly dry. See?" And he lifts Bahauddin's notebook out, "Dry."
Rumi set aside his father's book and joined Shams; but now, in this first-ever translation of the vital passages of the Maarif, renowned poet Coleman Barks and Persian scholar John Moyne open a window into the world of Rumi, the young man who became one of the world's best-loved poets and great spiritual teachers.
Although a popular Islamic mystic who remains important to many Sufi sects, Bahauddin is known to the West primarily as the father of the thirteenth-century poet Rumi, interest in whose work has been revived by Coleman Barks' translations. Reminiscent of Sei Shonagon's Pillow Book, Bahauddin's writing in The Drowned Book is a miscellany that shows Bahauddin jumping from gardening tips to meditations on Qur'anic verses to quasi-erotic explorations of the Sufi's efforts to find unity with God. Readers unfamiliar with Islamic history and Sufi practice will wish the translators had included more explanatory commentary, but the translation itself is engaging and colloquial. The bits of Bahauddin's poetry included (e.g., "Why say autumn is the end of loving? / For us there will be another spring") are a far cry from Rumi's, but Bahauddin's prose reflects the mystical core of Sufi faith and constitutes an excellent example of nonpoetic Sufi writing. Readers interested in the Sufism behind Rumi's poems will find much to enjoy here. John Green
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