That unique orchestrator of the music of the heavons and revealor of the Divine mysteries in the language of the nagels, Jalal al- Din Rumi was born on the 30 of September, 1207 in Balkh, in a major center of persain culture, from persain speaking parents, and is the product of that islamic persain culture which in the 7th/13 century dominated the whole of the eastern lands of Islam and to which present day persains as well as Turks, Afghans,central Asian Muslims and the muslims of the Indo-pakistani subcontinet are heir. And it is precisely in this world the sun of his spiritual legacy has shown most brilliantly during the past seven centuries. His father was known as Baha al-Din Walad, an outstanding sufi in Balkh.The author of Maaref which was a masterpiece of sufism which left its indelible mark upon Rumi's Mathnawi. It was in the bosom of a family devoted to learning and imbued with spituality. Baha al-Din Walad set out with his whole family and disciples toward west to the city of Qonya, which was witness at this time to many immigrants from the eastern cities of Persia, since Antolia offered a rare haven of peace and tranquility in the Islamic world during the turbulant years of the Mongol invasion. Baha al-Din rapidly gained fame as a religious scholar and sufi and died with honor when his son was 24 years of age. In fact upon the death of his father Jalal al-Din succeeded him as religious authority giving opinions.That was when he was known as "Mawlavi" the term deriving from his earlier title of Mowllay- Rum "the learned master of Antolia". In 642/1244-2 the life of Rumi was transformed through the encounter with that mysterious and powerful figure, Shams al-Din Tabrizi, who had entered Qonya .There is no doubt that there was such a human being, although he appears in the writings of Rumi as both a person and a spiritual function,This man, who was at once a learaned Sufi, the author of powerful Magalat and a wild qalandar who fled Social connections, appeared like a sudden meteor in the heavens and disappeared with the same rapidity with which he had illuminated the sky of Rumis life . this spiritual influence which in a sence "exteriorized" Rumi's inner contemplative states in the form of poetry and set the ocean of his being into a motion which resulted in vast waves that transformed the history of persian literature. Since then the rest of of Jalal al Din's life from 647/1249-50 to 672/1273 was the period of dissemination of Sufism and the esoteric Sciences contain in it. He trained numerous disciples, some of whom like Salah al-Din Zarkub and Husam al-Din Chalabi were themselves spitritual guides.
	I to my self am unknown, now in gods name what must I do? I adore not the cross nor the crescent, I am not a Giaour nor a Jew. Neither East nor West, land nor gnome; I am wrought not of fire nor of foam, I am shaped not of dust nor of dew. I was born not in China a far, not in Saqsin and not in Bulgaria; Not in India, where five rivers are ,not Iraq nor Khurasan I grew. Not in this world nor that world I dwell, not in paradise, neither in hell; Not from Eden and Rezvan I fell, not from Adam my lineage I drew. In a place beyond uttermost place, in a tract without shadow or trace, Soul and body transcending, I live in the soul of my loved one anew!
	Works: 1. The writings of Rumi are unique in the annals of persain literature both because of their quality and the immense richness they possess. he is a peak that was neversurpassed. a sea into which many rivers flowed and which itself was the source of innu merable tributaries. His works reflect nearly all earlier works of Islamic masters from Qurranic commentaries to the Sufi works. The most voluminous work of Rumi is Diwan Shams and dedicated to his mentour which is the most volluminous of his work with thirty six thousand verses. It is written as if Shams had written them.This fact displays the special relation that existed the two men and the role that Shams played in the composition of his vast work, mostly written in the state of ecstacy and have a musical and rythmic quality that is very unique in persain literature. 2. Rumi's most famous work is without doubt the Mathnawi, that is Quran of the persain language, which is indeed a vast commentary upon the Quron. It consist as the author said at the first the "Principles of religion ' followed by six volumes of poems in persain. It was begun between 654/1256 and 660/1262-3 and its composition continued to nearly the end of Rumi's life. In fact it was never completed. Some have spoken of the seventh book of the Mathnawi, and have even tride to complete the work with a seven volumes, which have been published many times in Persia, India and Turkey with the most critical edition to date being, In nearly twenty six thousand verses of poetry, Rumi unravels in the Mathnawi the vast ocean of the world. Drawing from sacred history, simple tales, earlier Sufi writings, Learned discourses of predecessors. lives of saints and many other sourses Rumi discusses nearly every aspect of metataphysics cosmology and traditional psycology.Mathnawi is well to western coutries and specially in US. and thank to Niccholson, who made the whole text avaiable in English and also presented selections of it in a highly readable form. 3. Rubaiyyat, some of these quatrains are masterpieces matching the poerful verses of the Diwan and Mathawi. 4. This prose work of of Rumi is the doubtless of "Fih e ma Fih', a unique work reflecting rumi's most intimate discourseson various aspects of the spiriritual life assembled form his table talks during Sufi gatherings by his son and disciples. 5. Finally one must mention the Majlis i sabah, another prose work, which consists of a number Rumi's lectures and sermons delivered on the pulpit in the form of advice and counceling.
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