Sawanih Maulana Rum

Sawanih Maulana Rum is a biographical and analytical work by Shibli Nomani that examines the life, thought, and work of Rumi within the framework of Islamic scholastic theology, i.e., kalam. Compiled during Shibli's stay in Hyderabad in 1904 and published in 1906, it represents the fourth and final volume of his Kalam series. The book prioritizes theological analysis over conventional historical narrative, presenting Rumi primarily as a theologian and the Masnavi-e-Ma'navi as a theological text.

By the late Mughal period in India, the study of Rumi's Masnavi had diminished, and only a limited number of readers could engage with it in depth. The work, long regarded as a major text of Sufi thought, had largely fallen out of regular use.^[1] Habibur Rahman Khan Sherwani noted that when Shibli Nomani wrote his earlier work Al-Ghazali, he was initially unfamiliar with Sufism and overlooked aspects of al-Ghazali's life. After advice from a colleague, he studied Sufism and added a section on it, an engagement that later influenced the composition of Sawanih Maulana Rum.^[1] In its preface, Shibli explained that the book was the fourth volume in his Kalam series, following Ilm-ul-Kalam, Al-Kalam, and Al-Ghazali. He observed that although Rumi was commonly viewed as a Sufi and ascetic, his method of presenting Islamic beliefs in ways that resonated with audiences placed him within the field of theology.^[2] Shibli also commented that the Masnavi-e-Ma'navi, while often considered exclusively a mystical text, could also be understood as a work of philosophy and theology.^[3]

Shibli's choice to write on Rumi was considered unexpected, given his limited earlier interest in Sufism. His student, Sulaiman Nadvi, suggested that this interest may have been shaped by the intellectual environment of Hyderabad, where debates on Sufism and Wahdat al-wujūd were prominent.^[4] In 1904, Shibli began drafting a preface on the Masnavi-e-Ma'navi and, in correspondence with Hamiduddin Farahi dated 18 February, requested notes on Rumi's principles.^[5] In another letter to Nawab Sayyid Ali Hasan Khan, he mentioned preparing both a review of the Masnavi and a biography of Rumi.^[5] Sawanih Maulana Rum was completed in 1904 and prepared for printing under the supervision of Munshi Rahmatullah Ra'd. The first edition, comprising about 200 pages, was published in August 1906 at Nami Press in Kanpur, printed on four types of paper.^[5][6] The book was translated into Bengali as Rūmīr Jīban o Darśan (রুমির জীবন ও দর্শন) in 2024 by Kamrul Hasan Nakeeb.^[7]

Shibli divided the book into two parts.^[8] The first part provides a detailed biography of Rumi, covering his name and lineage, birth, education, spiritual affiliations, contemporaries, character traits, and personal habits. It also discusses the scholars and elders who influenced him, his modes of worship, and his spiritual lineage. Rumi's father, Sheikh Baha al-Din, is presented as a ulama with connections to rulers and a history of migrations.^[9][10] The political context of Rumi's era is outlined, including references to rulers of Rum. Before encountering Shams Tabrizi, Rumi led a conventional scholarly life, strictly observing Sharia law; after this meeting, he adopted asceticism and Sufism.^[9] Shibli recounts their interactions through narratives and oral traditions, illustrating the influence Shams had on Rumi's spiritual and personal development.^[9]

The second part of the book examines Rumi's literary works, including his collection of discourses (Fihi Ma Fihi), the Diwan of ghazals, and the Masnavi-i-Ma'navi.^[11] Fihi Ma Fihi was published in Amritsar in 1909, while the Diwan contains approximately fifty thousand ghazal verses. Shibli compares Rumi's ghazals with those of other poets such as Saadi Shirazi and Fakhr al-Din Iraqi, noting features such as emotional expression, thematic continuity, and focus on spiritual subjects.^[12] The Masnavi, written at the request of Rumi's disciple Husam al-Din Chalabi, is included among widely studied Persian works alongside texts such as the Shahnameh, Gulistan, and the Divān of Hafez.^[12]

Shibli emphasizes the Masnavi's approach to complex intellectual and ethical questions, which distinguishes it from other Sufi masnavis. Rumi presents theological issues allegorically and moral subjects narratively, differentiating his work from other poets such as Sanai and Attar.^[13] Shibli examines Rumi's reasoning on topics including the Divine Essence, Divine Attributes, Prophethood, miracles, the soul, resurrection, predestination and free will, Sufism, monotheism, and the relationship between philosophy and science.^[14][13] He observes that Rumi's reasoning does not rely on analogy (qiyas) but on allegory (tamsil), making his explanations accessible to a broader audience.^[15]

According to Shibli, Rumi's poetic expression was latent before his encounter with Shams, and the separation from Shams stimulated his creative output, resulting in the ghazals found in his Diwan.^[16] The Masnavi differs from traditional ethical and Sufi texts in that it lacks rigid classification, and its division into volumes resembles Quranic parahs or multiple poetic collections.^[17] This structure influenced the work's distinct character. The text also includes various traditions (riwayat) and anecdotes, some historically uncertain but integrated into its teachings.^[15] The sixth and seventh volumes were composed by Rumi and completed after a period of illness.^[18]

The Masnavi's primary feature, according to Shibli, is its use of allegory to present ethical lessons and spiritual principles in an accessible manner.^[15] Within its narratives, solutions to ethical and spiritual dilemmas are embedded, allowing readers to follow the reasoning intuitively.^[19] Shibli notes that the effectiveness of this approach depends on three factors: the originality and significance of the conclusion, its relevance to the anecdote, and the presentation of differing viewpoints in ethical discussions.^[19]

Shibli did not aim to produce a conventional or permanent biography of Rumi; rather, he sought to present Rumi as a theologian and evaluate his contributions to Kalam (Islamic theology), with historical narrative as a secondary focus.^[20][21] Drawing on sources such as Sir Salari, Fasl-e-Mawāl, and Munaqib al-'Arifīn, which he openly acknowledged,^[22] Shibli analyzed Rumi's poetry according to the principles of Ilm al-Badī' (rhetoric) and Ilm al-Bayān (eloquence),^[11] including Urdu translations of couplets to make the Masnavi accessible to a wider audience.^[23] The biography is divided into two parts, the second reflecting Shibli's creative Ijtihad (independent reasoning),^[11] emphasizing scholarly rigor by acknowledging Rumi's personality traits, noting shortcomings, and presenting research-based observations while portraying him as human rather than celestial.^[18] Structurally, the work lacks systematic order or strict chronology, compiling events from multiple accounts, selectively summarizing or omitting certain periods, and occasionally relying on conjecture.^[24] Shibli's methodology blends traditional biography with a modern analytical approach, emphasizing accomplishments over mere facts and integrating theological commentary alongside the narrative.^[25][26]

Noor Fatima of Maulana Azad National Urdu University considers Sawanih Maulana Rum significant for examining Rumi's intellectual outlook and his Masnavi-e-Ma'navi within the framework of scholastic theology. She notes that the book was written when Urdu biography was still developing, which explains why it does not meet later technical standards, though its scope and originality gave it a place of importance.^[13] Minhaj Uddin Mahmud of the University of Dhaka describes it as a valuable work shaped by philosophical inquiry.^[6] Altaf Hussain Hali also praised the book.^[27] At the same time, some scholars emphasize its limitations. Almas Khanum of Government College University, Lahore, observes that Shibli included accounts without verification and that the biographical portion is weak.^[8] Syed Abdullah attributes this to the lack of reliable historical material on Rumi,^[8] while Naghma Parveen of Aligarh Muslim University similarly points out that limited access to sources constrained the coverage of Rumi's life.^[28]

Other assessments underline the book's continued relevance. Shaista Khatoon of Veer Bahadur Singh Purvanchal University states that, despite later studies on Rumi, the work has maintained its importance, citing Sheikh Ikram's remark that it is the most widely read Urdu book on the subject.^[29] Md. Jamil Akhtar of Lalit Narayan Mithila University notes the absence of precise references or a bibliography but regards it as a significant effort in commentary and analysis, even though Shibli often interpreted Rumi's views through his own frameworks.^[30] Sirajul Haq of Delhi University highlights the book's role in the study of Kalam and its distinctive position in Urdu scholarship.^[18] Nayyar Jahan of Jamia Millia Islamia explains that Shibli relied on only two sources with limited detail but sought to address this through his analysis of Rumi's writings, particularly the Masnavi.^[31] Talat Zafar of Veer Bahadur Singh Purvanchal University adds that Shibli's systematic organization of Rumi's works gave the book a degree of scholarly structure and ensured its recognition in Urdu literary studies.^[32]

• Deobandi biographical literature

• Gasman, Fejri (2012). Shibli Numanis contribution to revitalization of Ilm al-kalam (MA thesis). Malaysia: International Islamic University Malaysia. p. 50–90. Archived from the original on 21 September 2025.

• Sawanih Maulana Rum at Internet Archive