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American Journal Of Philological Sciences   
(ISSN – 2771-2273) 
VOLUME 02 ISSUE 12  Pages: 21-28 

SJIF IMPACT FACTOR  (2022: 5. 445)  
OCLC – 1121105677    METADATA IF – 5.963 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 
Publisher: Oscar Publishing Services 

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ABSTRACT 

This article tells about Sufi philosophy in the works of Jalaladdin Rumi, about the work of the great philosopher, mystic 

and genius. The philosophical views and contribution of Rumi to the Sufi teaching are analyzed. Rumi's worldview is 

based on the idea that all phenomena are in a state of constant movement in search of an opportunity to become part 

of the divine essence - in other words, to connect with God. Adam's disobedience, which led to the fall of man, was 

the moment when the human soul was cut off from God, and since then we have been trying to reunite with him again 

and again. The force that drives this flow, Rumi called love. This is not romantic love from Hollywood movies, but an 

acceptance of the power of goodness that underlies the universe. 

 

KEYWORDS 

Al-Rumi’s philosophy, great philosopher, mystic and genius. 

INTRODUCTION

  Research Article 

 

SUFI PHILOSOPHY IN THE WORKS OF JALALADDIN RUMI 
 

Submission Date: December 20, 2022, Accepted Date:  December 25, 2022,  

Published Date: December 30, 2022  

Crossref doi: https://doi.org/10.37547/ajps/Volume02Issue12-05 

 

 

Hamdamov Behzod Khabibovich 
Lecturer At The Department Of Social Sciences, Bukhara State Medical Institute, Uzbekistan 

  

 

Journal Website: 

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Copyright: Original 

content from this work 

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4.0 licence. 

 

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American Journal Of Philological Sciences   
(ISSN – 2771-2273) 
VOLUME 02 ISSUE 12  Pages: 21-28 

SJIF IMPACT FACTOR  (2022: 5. 445)  
OCLC – 1121105677    METADATA IF – 5.963 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 
Publisher: Oscar Publishing Services 

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Jalal al-Din al-Rumi was born in 1207 in the city of Balkh 

(in today's Afghanistan), and his father was a Sufi 

sheikh. Ibn Arabi in Damascus, and learned from the 

sheikhs of Aleppo, before settling in the city of Konya 

(southern Turkey today), the capital of the Seljuks at 

the time. 

The most prominent turning point in the life of Al-Rumi 

came when he met Shams Al-Din Al-Tabrizi, one of the 

most famous Sufi figures of that era. When Shams al-

Din al-Tabrizi disappeared from Konya, he set out on a 

search for him, and the search trip ended with writing 

his most famous book, "Mathnawi", in which he 

summarized his wisdom in more than 25 thousand 

verses. 

Jalaladdin Muhammad Balkhi entered the history of 

world culture as Jalaladdin Rumi (1207-1273). Rumi is an 

outstanding thinker of the Muslim East, the founder of 

Sufi philosophy and poetry. Persian poet, teacher of 

the Sufis (philosophical and mystical direction in Islam), 

one of the practitioners and organizers of his own 

school of murids. The name Rumi stuck to him due to 

the fact that he spent most of his life in the city of Rum 

on the territory of modern Turkey. He repeatedly 

changed his place of residence and, wherever he was, 

he always established good good neighborly relations 

with the locals. Rumi's teachings appealed to a 

significant part of the population, and his speeches 

were of interest and popularity. Therefore, admirers of 

his talent everywhere recognized and recognize Rumi 

as their own: in Afghanistan they consider him an 

Afghan Sufi, in Iran - their sheikh, in Turkey - a Turkish 

sheikh, in Asia Minor - the founder of the Maulavia 

brotherhood. 

Sufism concentrated the intellectual potential of the 

Islamic world. Many famous poets, writers, writers, 

philosophers, scientists belonged to one or another 

Sufi order. The works of the Sufi poets Jami, Saadi, 

Rumi, Khafizi, Omar Khayam and others entered the 

golden fund of world culture. Sufism was discussed 

earlier, so this section will focus on a specific person - 

the theoretical and creative heritage of Rumi, his 

interpretation and understanding of the role of Sufis 

and their followers in the Muslim community. 

In order to understand the worldview concept of Rumi, 

it is necessary to recall a general characteristic that 

reflects the essence of Sufism. Sufism as a mystical 

trend arose in the 7th century and, according to the 

assumptions of many researchers, was the spreader of 

Islam in the most intellectual circles and people 

"obsessed" in the Muslim faith. It is based on 

asceticism, renunciation of worldly goods, constant 

prayers and work on oneself to reveal creative abilities 

and physical abilities. Over time, the observance of cult 

rituals turned into zeal, that is, “mortification of the 

flesh” by the method of intense prayers and physical 

exercises. The Sufi way of life is a path leading to 

knowledge through many hours of contemplation, 

reminiscent of meditation. All rituals and cult actions 

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American Journal Of Philological Sciences   
(ISSN – 2771-2273) 
VOLUME 02 ISSUE 12  Pages: 21-28 

SJIF IMPACT FACTOR  (2022: 5. 445)  
OCLC – 1121105677    METADATA IF – 5.963 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 
Publisher: Oscar Publishing Services 

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were designed to choose a path that would bring the 

believer closer to the Creator through spiritual 

"illumination". 

A special place in Sufism is occupied by "secret 

knowledge" hidden from the average believer. 

Jalaladdin Rumi, instructing his followers, said: "The 

word is the clothes, the meaning is the secret hidden 

under it." If we approach this from modern positions, 

then we should take into account the factor of coding 

definitions, sayings, the meaning and arrangement of 

words, in the depths of which knowledge is embedded. 

However, most people are limited to external 

attributes, and therefore the truths of knowledge 

inherent in them are inaccessible to them. Deep 

knowledge, according to the sheikhs, could and can 

only be comprehended by the initiates who have 

reached the highest level of spiritual advancement. 

The conceptual developments of the Sufis, including 

Rumi, are based on the Holy Book of Muslims - the 

Koran. The Holy Qur'an is regarded as a source of 

secret knowledge, the meaning of which can only be 

understood by insiders. Rumi talked about the external 

and internal content of the Qur'an, comparing it with 

the human body. The outside is his body, the inside is 

his soul. He argued that the letters of the Koran are its 

external attribute, then comes the internal meaning, 

and behind it the knowledge that fills the mind. 

Rumi argued that the true meaning of Scripture is not 

revealed to everyone. This can explain that the sheikhs 

of different Sufi persuasions differed in the perception 

and explanation of certain provisions of the Koran, 

since they proceeded from the concept of the teaching 

of Sufism developed by them. In this regard, it should 

be noted that the interpretation of individual suras and 

verses in Sufism differed from the generally accepted 

interpretation by the orthodox fundamentalists of the 

Muslim faith. 

The knowledge of the hidden meaning of the Koran 

was the main task of the sheikhs and students 

(murids), who sought to know the philosophy of 

Sufism. Since the interpretation of the meaning of the 

secret Koranic teachings was not unified, different 

schools began to emerge. This explains the existing 

structure of organizations of Sufis (dervishes). During 

the time of Rumi, a system of teaching the Sufi science 

of knowledge and cult practice took shape, 

brotherhoods were organized. Mastering the Islamic 

creed, Jalaladdin Rumi was interested in different 

areas of the Sufis, their teachings, and he himself built 

his own concept, implemented in the school he 

created. 

The first Sufi brotherhoods - tarikat - khanaka, arose in 

the eastern regions of the Arab caliphate. The 

Manichean monasteries (which arose in the 3rd 

century in Iran) served as their prototype. The 

brotherhoods were led by mentors - sheikhs. In early 

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American Journal Of Philological Sciences   
(ISSN – 2771-2273) 
VOLUME 02 ISSUE 12  Pages: 21-28 

SJIF IMPACT FACTOR  (2022: 5. 445)  
OCLC – 1121105677    METADATA IF – 5.963 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 
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Sufism, sheikhs performed the functions of mentors, 

teachers, but over time their authority increased, they 

began to conduct the most important events and 

rituals. Believers began to treat them with special 

reverence and perceive them as saints. 

Pupils - murids comprehended the theory and practice 

of the Sufi way - tarikat. Initially, this term was 

understood as a methodology for mastering 

knowledge, and gradually the tariqa began to be 

perceived as a process of all learning. In their practical 

and organizational activities, many Sufi communities, 

which included various segments of the population, 

began to draw closer to guild associations of artisans 

(we note that these communities resemble Masonic 

organizations). In the East, 12 most clearly defined 

"mother" brotherhoods have developed. 

Defending his own positions, Rumi created his first Sufi 

community of dervishes, the basis of which was made 

up of artisans "ahi". The communities gradually united 

into the Maulawiya brotherhood, which was headed by 

Jalaladdin Rumi. Later, having strengthened by the XIV 

century, the Sufi "mother" brotherhoods gave rise to 

all subsequent numerous organizations - the Sufi tariqa 

(following the chosen path). 

Rumi's teaching on becoming a member of the Sufi 

brotherhood is presented in poetic metaphorical form. 

To understand the meaning of Rumi's teachings, let's 

touch on his life path - becoming a Sufi teacher. 

Jalaladdin Rumi grew up in the family of a famous 

Muslim theologian, popular preacher, Sufi, jurist Baha 

ad-din Muhammad Al-Balkhi. His father was the head of 

the main educational institution in the city of Konya, 

where the family moved after the birth of his son. The 

father was the first teacher of the son, but the son, 

having matured, surpassed the father in knowledge. 

From an early age, Jalaladdin showed a craving for Sufi 

knowledge. There is a legend that the famous Sufi poet 

Attara met little Rumi in the Iranian city of Nishapur. He 

blessed the boy, handed over his poem "The Book of 

Secrets", and in parting, as if predetermining his life 

path, he said: "This boy will light the fire of divine 

delight for the world." Thus, the fate of the future Sufi 

sheikh, philosopher and poet was predicted. 

Rumi was interested in various teachings, at a young 

age he prepared comments on the Koran, being carried 

away by religious quests. In his younger years, 

Jalaladdin said that he did not like poetry, but resorted 

to it to entertain acquaintances, friends and relatives. 

In the East, poetry served as a peculiar method of 

public speaking and the location of the masses. This 

factor was taken into account by Rumi. Over time, he 

said that poetry has become for him a duty entrusted 

to him from above. 

A great influence on the formation of the worldview 

and the strengthening of Rumi's Sufi concepts was 

exerted by Shame ad-din Tabrizi, a wandering dervish, 

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American Journal Of Philological Sciences   
(ISSN – 2771-2273) 
VOLUME 02 ISSUE 12  Pages: 21-28 

SJIF IMPACT FACTOR  (2022: 5. 445)  
OCLC – 1121105677    METADATA IF – 5.963 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 
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whom he met in 1244. Rumi recognized him as his 

teacher and mentor, seeing in him a "perfect man." 

With his speeches and lifestyle, Tabrizi gained immense 

popularity, which caused discontent and envy both on 

the part of the Muslim clergy and on the part of his 

students. As a result, Shame ad-din "mysteriously" 

disappeared. Many of his contemporaries and 

subsequent theologians and researchers believed and 

still believe that he was killed by ill-wishers. Rumi, 

experiencing the bitterness of the loss of his beloved 

mentor, completely devoted himself to Sufism and 

poetry. He began to sign his poems with the name of 

the teacher, arguing that the disappeared mentor now 

sits in himself. 

Shortly after these sad events, Jalaladdin left for Syria, 

communicated with the dervishes and acquired many 

of his followers there. In 1249, after returning from 

Syria, he announced that Tabrizi had returned in the 

form of one of the talented dervishes, a student of the 

"goldsmith" Salah ad-din Faridun Zarkub. Being in 

charge 

Lem created by his followers of the Maulawiya 

brotherhood, Rumi appoints Salah ad-din as his deputy 

in the leadership of the brotherhood. 

Rumi did not create his own original religious-

philosophical concept, different from his 

predecessors. His merit lies in the fact that, possessing 

versatile knowledge and a firm conviction in the 

rightness of his cause, he accumulated the ideas of the 

Sufis, expounded them in a certain system. The idea of 

the “perfect man” occupies a special place in his 

conception. A perfect person, according to his 

concepts, is a mystic who has reached the highest 

degree of spirituality on the path of knowing the Truth. 

Very important in the teachings of Rumi was the 

assertion that people can be followers of different 

religions, but everyone is equal before the Creator. 

Based on this, Rumi did not participate in disputes with 

representatives of other faiths. He put forward the 

idea - "God is in man himself" and, in accordance with 

this concept, rethought many of the provisions and 

prescriptions of orthodox Islam. Note that this 

theoretical setting resembles the tendency of the 

clergy to create ecumenism (a religious movement 

stating the existence of a single God for all people, 

flora and fauna), which manifested itself in the middle 

of the 20th century, in the middle of the 20th century. 

In the "Story about how a certain master found out the 

merits of the slaves he bought," the idea is held about 

the greatness and dignity of the human soul, humanity 

and reliability. The negative characterization given by 

the first slave to the second did not correspond to 

reality. Having communicated with the second, who 

outwardly looked very unpleasant and even repulsive, 

the owner with "reliable vision" felt in him a good 

person, in contrast to the first slave, outwardly very 

handsome. Rumi writes: “Someone, although ugly, is 

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American Journal Of Philological Sciences   
(ISSN – 2771-2273) 
VOLUME 02 ISSUE 12  Pages: 21-28 

SJIF IMPACT FACTOR  (2022: 5. 445)  
OCLC – 1121105677    METADATA IF – 5.963 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 
Publisher: Oscar Publishing Services 

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nevertheless pleasant in that he is pure in soul, 

although not stately. Let the cup be good, but what is 

more important is not its beauty, but what is in it. It is 

pleasant for us to look at beauty, but still it is not 

beauty that is important, but the essence. 

Rumi means in the parable under the slaves of the 

disciples who receive knowledge from the master. A 

Sufi mentor pays attention not so much to teaching 

knowledge as to cultivating high spiritual qualities in 

his wards, their morality. A person is not self-sufficient, 

he can see his face in the mirror, he can understand 

himself, "contemplating" the reflection in his 

neighbors, and engage in self-improvement, being in a 

community of friends. In the couplet "And with the 

thought that is born in the hearts, one can plunge a 

hundred worlds into dust" contains a deep meaning 

that has come down to us through the centuries - a 

reminder to the people of the world about universal 

values, about the power of humanistic morality, the 

spiritual exaltation of the individual or the possible 

collapse of existence. 

The works of the Sufi philosopher Jalaladdin Rumi are 

of undoubted interest, both in terms of the external 

form of presentation and the depth of content. An 

analysis of his works shows the logical sequence and 

purposefulness of the main postulates of Eastern 

wisdom. Familiarization and study of Rumi's heritage 

contributed to the education of the young man, and 

has not lost its relevance to this day. 

Summarizing the above, it should be said that the 

oriental wisdom of the Middle Ages is based on the 

truly humanistic values of a person who is able, 

developing comprehensively, to live harmoniously in 

the symbiosis MAN - NATURE - SOCIETY. The creative 

perception of the views of scientists of the Islamic 

world on the formation and development of a person 

in demand by society has an enduring value. 

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American Journal Of Philological Sciences   
(ISSN – 2771-2273) 
VOLUME 02 ISSUE 12  Pages: 21-28 

SJIF IMPACT FACTOR  (2022: 5. 445)  
OCLC – 1121105677    METADATA IF – 5.963 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 
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American Journal Of Philological Sciences   
(ISSN – 2771-2273) 
VOLUME 02 ISSUE 12  Pages: 21-28 

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