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Jalaluddin Rumi

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Rumi
Lukisan Rumi

Jalāl ad-Dīn Muhammad Rūmī (Bahasa Persia: جلال‌الدین محمد رومی‎), juo dikenal jo namo Jalāl ad-Dīn Muhammad Balkhī (Bahasa Persia: جلال‌الدین محمد بلخى‎) atau acok pulo disabuik Rumi (30 September 1207 – 17 Desember 1273), adolah saurang panyair sufi Parsia,[1][2] teolog Maturidi, sakaligus ulama nan lahia di Balkh (kini ko Samarkand), Persia Raya.[2][3] Salamo tujuah abaik tarakhia, urang-urang Iran, Tajik, Turki, Yunani, Pashtun, urang-urang Islam di Asia Tengah, sarato urang-urang Islam di Subbenua India alah manikmati karya-karyanyo. Puisi-puisinyo alah ditajamahkan ka dalam babagai bahaso nan juo diubah ka dalam baragam format. Rumi alah dikenal sabagai salah satu "penyair tapopuler"[4] dan juo "panyair talaris" di Amerika Serikat.[5][6]

Kabanyakan karya Rumi ditulis dalam bahaso Persia, tapi inyo juo kadang-kadang manggunokan bahaso Turki,[7] Arab,[8] jo Yunani[9][10][11] dalam tulisan-tulisannyo. Salah satu karyo, Kitab Masnawi (Mathnawi), nan disusun di Konya, dianggap sabagai salah satu puisi nan paliang rancak dalam bahaso Persia.[12][13] Karya iko marupokan salah satu karya nan paliang mangaruhi dalam dunia Sufisme, dan acok disabuik sabagai "Qur'an dalam bahaso Persia".[14]

Hinggo kini, karya Rumi dalam bahaso aslinyo alah dan masih banyak dibaco di wilayah Persia Raya sarato juo di wilayah-wilayah nan babahaso Persia.[15][16] Samantaro itu, hasil tarjemahan karyanyo juo sangaik populer, utamo di Turki, Azerbaijan, Amerika Serikat, jo wilayah Asia Salatan.[17] Puisi-puisi ko punyo pangaruah nan signifikan, indak hanyo untuak sastra Persia sajo, tapi juo untuak tradisi sastra nan ditulis dalam bahaso Turki Ottoman, Chagatai, Urdu, Bengali jo Pashtun.[18][19]

Kahidupan awal[suntiang | suntiang sumber]

Ayahnyo nan masih marupokan katurunan Abu Bakar banamo Bahauddin Walad, samantaro ibunyo barasa dari kaluarga karajaan Khwarazm. Ayah Rumi adolah saurang ulama nan basukuik, nan punyo pandangan ka hareup, jo guru nan tanamo di Balkh. Kutiko Rumi umua tigo taun, dek karano di ancamannyo dek serangan Mogol, kaluarganyo maninggakan Balkh malalui Khurasan jo Suriah, sampai ka Provinsi Rum di Anatolia tangah, nan kini marupokan bagian Turki. Inyo manatap di Qonya, ibu kota provinsi Rum. Dalam pajalanan jo pengungsiannyo tu, kaluarganyo sempat singgah di kota Nishapur nan marupokan tampek lahir pujangga jo ahli matematika Omar Khayyam. Di kota iko, pado wakatu Rumi umua anam tahun, amaknyo maundang Rumi untuak basamoan jo surang sufi terkenal Fariduddin Attar nan manarangkan inyo ka manjadi urang nan paling terkenal nan ka manyalakan api gairah katuhanan.

Hari tu, samo jo biasonyo, Jalaluddin Rumi sadang ma ajakan anak-anaknyo di sabuah kampus. Indak disangko-sangko, surang urang nan sabalunnyo indak dikatawui dek Rumi labiah dakek masuak ruang kuliah. Urang nan indak ba Tuhan tu, ma agiah bukunyo, sambia batanyo, "Apo ko?" Rumi manjawekk jo kato-kato nan sangaik mangamuak, "Angkau indak ka mangarati doh". Mako api nan mancintoi bukunyo, Rumi batanyo, "Apo ko?" Urang nan indak tawu tu manjawab, "Angkau indak ka mangarati". Inyo bapikia-pikia, sampai inyo manjadi pangikuik urang nan indak tawu, nan manimpo kitab-kitab tu. Urang asing tu adolah Syamsuddin Al-Tabrizi, atau dikenal jo Syams Tabrizi. Inyolah guru nan manunjuakkan Rumi untuak maninggakan sagalo sasuatu. Sajak inyo basuwo jo Syams Tabrizi, Rumi alah basobok sacaro drastis. Akienyo, Rumi manjadi surang sufi agung nan populer jo puisi-puisi indahnyo. Pado suatu wakatu, Syams Tabrizi maninggakan Rumi indak manunjuakkan ka mana tujuan pajalanannyo. Rumi sarupo jo anak ayam nan maningga mandehnyo. Dek karano itu, adolah sabuah buku nan disabuik Diwan Syams Tabrizi nan ado dalam ghazal-ghazal rindu Rumi kapado Guru, Syams Tablizi.[20]

Pado taun 1244 M, Rumi basuwo jo syekh spiritual lain, Syamsuddin dari Tabriz, nan manjadikan inyo sempurna dalam ilmu tasawuf. Sasudah kamatian Syamsuddin, Rumi salajengnyo basamo Husamuddin Ghalabi, jo marasokan inyo untuak manulih pangalaman rohani inyo dalam karyana monumental Matsnawi-ye Ma'nawi. Inyo dikatokan karyo tu ka Husamuddin sampai akhir iduiknyo pado taun 1273 M.[21]

Pado suatu ari Rumi batanyo,

Jikok sains jo logika mangasiahi manusia nan labiah bijaksano jo labiah bijaksono, baa mangko itu manyababkan musuah? Baa mangko urang nan picayo tu batangka, sarato bi banyak pulo urang nan mancacek? Apokoh pandangan nan sempit marupokan sipaik jo ciri-ciri panduto agamo nan gadang? Apo nan sabananyo nan di ajakan dek Alkitab untuak urang-urang nan picayo? Apo nan ka dipabuwek dek Alkitab untuak mambaco jo suwaro nan tarang, sarato indak untuak ditafsirkan untuak manjawab tantang parkaro-parkaro nan ado di dunia ko? Baa mangko urang-urang nan picayo jo isi Alkitab tu gagal dalam mangarajokan jo mangarajokan?

Representasi sejarah Rumi

Rumi magabuangkan tigo hal pado suatu wakatu, punyo visi spiritual nan dalam sarupo Buddha atau Yesus, punyo refleksi intelektual nan luas sarupo Plato atau Aristoteles dan punyo kemampuan dalam manamuan kato-kato indah sarupo Shakesphare.[22]

Karya[suntiang | suntiang sumber]

Kumpulan puisi Rumi nan terkenal jo namo al-Matsnawi al-Maknawi disangko marupokan revolusi pado Ilmu Kegelapan nan hilang semangat jo kakuatannyo. Isinyo juo manyatokan langkah jo arahan filsafat nan cenderung malalui batas, mangaruah parasaan jo mangbudakkan rasio. Diakui, baso puisi Rumi punyo ciri khas dari puitis sufi lainnyo. Malalui puisi-poesi Rumi manyampaikan baso pangatahuan dunia hanyo dapek ditamui malalui cinto, indak hanyo malalui karajo fisik. Dalam puisi Rumi juo manyampaikan baso Tuhan, sabagai satu-satunya tujuan, indak ado nan sabananyo.

Ciri khas lainnyo nan mambeda puisi Rumi jo karya sufi pujangga lainnyo adolah acoknyo baliau mamulai puisinyo jo mamakai carito-carito. Tapi, indak baitu doh, dek karano inyo nak manulih puisi naratif. Carito-carito ko digunokan untuak mangambangkan pikiran jo ide-ide.

Banyak banyak banyak kisah dalam satu puisi Rumi nan tampak babeda tapi sabananyo punyo arti simbolik. Babarapo tokoh sajarah nan inyo tampilkan indak dalam arti historis, tapi inyo tampilkan sabagai gambar-gambar simbolis. Karakter-karakter sarupo Yusuf, Musa, Yakub, Isa dan lain-lain inyo tampilkan sabagai lambang dari kaindahan jiwa nan mancapai ma'rifat. Inyo adolah urang-urang nan dikasiahi dek Allah.

Salah satu karyanyo nan paling tanamo adolah:

“ Jangan tanya apa agamaku. Aku bukan Yahudi, bukan zoroaster, bukan pula Islam. Karena aku tahu, begitu suatu nama kusebut, kau akan memberikan arti yang lain daripada makna yang hidup di hatiku. ”

Jalaluddin Rumi maninggakan duo karya nan manutuik tantang sastra. Di nanam kitab-kitabnyo ado nan dibuek jo caro nan basa, ado pulo nan dibueknyo jo caro nan nan basa. Karya nan dikarangnyo dalam barupo prosa adolah:

  1. Al-Majalis as-Sab'ah, buku iko mampunyoi koleksi nasihat jo khotbah nan disampaikan Rumi di ateh mimbar-mimbar. Barikuik iko adolah hasil dari petualangan si Rumi nan ma'amukan diri jo guru si Syamsuddin al-Tabrizi.
  2. Majmu'ah min ar-Rasa'il, kitab ko mampunyoi satu kalompok surat nan ditulis dek Rumi kapado kawan jo sanak-sanaknyo, dan;
  3. Fihi Ma Fihi, buku nan ado dalam pangiriman dalam bentuk prosa. Kabanyakan panjalasan dalam satiok babunyo marupokan jawaban jo jawaban untuak babarapo pertanyaan dalam babarapo konteks jo kasampatan nan balain. Kitab iko mampunyoi koleksi bahan perkuliahan, refleksi jo komentar nan mangabakan masalah sakitar akhlak jo ilmu-ilmu Irfan nan disadiokan jo tafsiran ateh Al-Qur'an jo Hadis.[23]

Samantaro karya Rumi nan barupo nazam adolah:

  1. Diwan Syams Tabrizi, buku ko mampunyoi gazal, sarupo jo nan dikatokan dek urang Iran. Diwan iko dibantuak jo baragam-baragam baragam jo jumlah bait nan mancapai 43.000 bait. Rumi manyambuik Diwan untuak manarangkan kamandirianannyo kapado guru Syamsuddin Tabrizi. Dek karano itu, tadapek kasatuan antaro pangikuik jo guru, sampai Rumi manggambakan diwan jo akhianyo diucapkan namo Syams dek muluiknyo sainggo Diwan iko dikana jo namo Syams Tabrizi;Diwan Syams Tabrizi;
  2. Ruba'iat, nan disabuik sabagai Rumi. Dalam kitab iko ado 1.659 bait nan wazan- babantuak rubai (tantu ado ampek barisan). Samantaro kasadonyo baitonyo mancapai 3.318 bait, dan;
  3. Matsnawi, nazam bahaso Persia nan dalam bahaso Arab marupokan biner. Di dalam satiok bait ado rima nan basamo-samo jo rima-rama bait lain. Tapi duo kali di dalam ciek bait masih samo.

Rujuakan[suntiang | suntiang sumber]

  1. ↑ Yalman, Suzan (7 July 2016). "Badr al-Dīn Tabrīzī". Encyclopaedia of Islam, THREE (dalam bahasa Inggris). Badr al-Dīn Tabrīzī was the architect of the original tomb built for Mawlānā Jalāl al-Dīn Rūmī (d. 672/1273, in Konya), the great Persian mystic and poet. 
  2. ↑ a b Lewis, Franklin D. (2008). Rumi: Past and Present, East and West: The life, Teaching and poetry of Jalal Al-Din Rumi. Oneworld Publication. p. 9. "How is that a Persian boy born almost eight hundred years ago in Khorasan, the northeastern province of greater Iran, in a region that we identify today as in Central Asia, but was considered in those days as part of the greater Persian cultural sphere, wound up in central Anatolia on the receding edge of the Byzantine cultural sphere, in what is now Turkey, some 1,500 miles to the west?" 
  3. ↑ Schimmel, Annemarie (7 April 1994). The Mystery of Numbers. Oxford University Press. p. 51. "These examples are taken from the Persian mystic Rumi's work, not from Chinese, but they express the yang-yinTemplat:Sic relationship with perfect lucidity." 
  4. ↑ Charles Haviland (30 September 2007). "The roar of Rumi—800 years on". BBC News. Diakses tanggal 30 September 2007. 
  5. ↑ Ciabattari, Jane (21 October 2014). "Why is Rumi the best-selling poet in the US?". BBC News. Diakses tanggal 22 August 2016. 
  6. ↑ Tompkins, Ptolemy (29 October 2002). "Rumi Rules!". Time. ISSN 0040-781X. Diakses tanggal 22 August 2016. 
  7. ↑ Annemarie Schimmel, The Triumphal Sun: A Study of the Works of Jalaloddin Rumi, SUNY Press, 1993, p. 193: "Rumi's mother tongue was Persian, but he had learned during his stay in Konya, enough Turkish and Greek to use it, now and then, in his verse."
  8. ↑ Franklin Lewis: "On the question of Rumi's multilingualism (pp. 315–317), we may still say that he spoke and wrote in Persian as a native language, wrote and conversed in Arabic as a learned "foreign" language and could at least get by at the market in Turkish and Greek (although some wildly extravagant claims have been made about his command of Attic Greek, or his native tongue being Turkish) (Lewis 2008:xxi). (Franklin Lewis, "Rumi: Past and Present, East and West: The Life, Teachings and Poetry of Jalal al-Din Rumi," One World Publication Limited, 2008). Franklin also points out that: "Living among Turks, Rumi also picked up some colloquial Turkish."(Franklin Lewis, "Rumi: Past and Present, East and West: The Life, Teachings and Poetry of Jalal al-Din Rumi," One World Publication Limited, 2008, p. 315). He also mentions Rumi composed thirteen lines in Greek (Franklin Lewis, Rumi: Past and Present, East and West: The Life, Teachings and Poetry of Jalal al-Din Rumi, One World Publication Limited, 2008, p. 316). On Rumi's son, Sultan Walad, Franklin mentions: "Sultan Walad elsewhere admits that he has little knowledge of Turkish" (Sultan Walad): Franklin Lewis, Rumi, "Past and Present, East and West: The Life, Teachings and Poetry of Jalal al-Din Rumi, One World Publication Limited, 2008, p. 239) and "Sultan Valad did not feel confident about his command of Turkish" (Franklin Lewis, Rumi: Past and Present, East and West, Oneworld Publications, 2000, p. 240)
  9. ↑ Δέδες, Δ. 1993. Ποιήματα του Μαυλανά Ρουμή. Τα Ιστορικά 10.18–19: 3–22.
  10. ↑ Meyer, G. 1895. Die griechischen Verse in Rabâbnâma. Byzantinische Zeitschrift 4: 401–411.
  11. ↑ "Greek Verses of Rumi & Sultan Walad". uci.edu. 22 April 2009. Diarsipkan dari versi asli tanggal 5 August 2012. 
  12. ↑ Gardet, Louis (1977). "Religion and Culture". di dalam Holt, P.M.. The Cambridge History of Islam, Part VIII: Islamic Society and Civilization. Cambridge University Press. p. 586. "It is sufficient to mention 'Aziz al-Din Nasafi, Farid al-Din 'Attar and Sa'adi, and above all Jalal al-Din Rumi, whose Mathnawi remains one of the purest literary glories of Persia" 
  13. ↑ C.E. Bosworth, "Turkmen Expansion towards the west" in UNESCO History of Humanity, Volume IV, titled "From the Seventh to the Sixteenth Century", UNESCO Publishing / Routledge, p. 391: "While the Arabic language retained its primacy in such spheres as law, theology and science, the culture of the Seljuk court and secular literature within the sultanate became largely Persianized; this is seen in the early adoption of Persian epic names by the Seljuk rulers (Qubād, Kay Khusraw and so on) and in the use of Persian as a literary language (Turkmen must have been essentially a vehicle for everyday speech at this time). The process of Persianization accelerated in the 13th century with the presence in Konya of two of the most distinguished refugees fleeing before the Mongols, Bahā' al-Dīn Walad and his son Mawlānā Jalāl al-Dīn Rūmī, whose Mathnawī, composed in Konya, constitutes one of the crowning glories of classical Persian literature."
  14. ↑ Jawid Mojaddedi (2004). "Introduction". Rumi, Jalal al-Din. The Masnavi, Book One. Oxford University Press (Kindle Edition). p. xix. 
  15. ↑ "Interview: 'Many Americans Love Rumi...But They Prefer He Not Be Muslim'". RadioFreeEurope/RadioLiberty (dalam bahasa Inggris). 9 August 2010. Diakses tanggal 22 August 2016. 
  16. ↑ "Interview: A mystical journey with Rumi". Asia Times. Diarsipkan dari versi asli tanggal 16 August 2010. Diakses tanggal 22 August 2016. 
  17. ↑ "Dîvân-i Kebîr Jalāl al-Dīn Rūmī". OMI – Old Manuscripts & Incunabula. Diakses tanggal 22 August 2016. 
  18. ↑ Rahman, Aziz (27 August 2015). "Nazrul: The rebel and the romantic". The Daily Sun. Diarsipkan dari versi asli tanggal 17 April 2017. Diakses tanggal 12 July 2016. 
  19. ↑ Khan, Mahmudur Rahman (30 September 2018). "A tribute to Jalaluddin Rumi". The Daily Sun. 
  20. ↑ Annemarie Schimmel, Matahari Diwan Syams Tabrizi, Yogyakarta: Relasi Inti Media, 2018, 1.
  21. ↑ Syekh Fadhlullah Haeri, Belajar Mudah Tasawuf, terj. Muh. Hasyim Assagaf (Jakarta: Lentera, 2001), h. 132
  22. ↑ Andrew Harvey, Samudra Rubaiyat: Menyelami Pesan Magis dan Rindu, Yogyakarta: Relasi Inti Media, 2018, 1.
  23. ↑ Jalaluddin Rumi, Fihi Ma Fihi, Yogyakarta, Relasi Inti Media, 2016. h. 17

Pananal lua[suntiang | suntiang sumber]

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