مولوی: تفاوت میان نسخهها
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خط ۵۴:
Halmann also notes that in the West, scholars have always accepted Rumi as Persian (ibid. :266) based on his cultural heritage. However, Halmann does not include some details such as: The Persian colloquial dialect of Rumi’s father (with many Soghdian words) in Vakhsh, as well as the overall negative view on Oghuz Turks, his son admitting that he is not much confident in his Turkish and Greek (Franklin 2008:239-240) and actually mentions he does not know Turkish well in at least two other poems, Rumi’s everyday language being a colloquial Persian evidenced by his sermons, speeches and lectures recorded down by his students, usage of Persian while composing his poetry in Sama’, as well Rumi being of the Persian Sufi heritage of Attār and Sanāi, and many other details which are explained elsewhere (e.g. Doostzadeh 2009b).</ref><ref>Doostzadeh, Ali (2009b). A Study about the Persian Cultural Legacy and Background of the Sufi Mystics Shams Tabrizi and Jalal al-Din Rumi</ref><ref>{{یادکرد دانشنامه | مقاله = A Study about the Persian Cultural Legacy and Background of the Sufi Mystics Shams Tabrizi and Jalal al-Din Rumi| دانشنامه =archive.org | نشانی =https://archive.org/details/AStudyAboutThePersianCulturalLegacyAndBackgroundOfTheSufiMystics_323| تاریخ بازبینی =۸ مهٔ ۲۰۱۴ | زبان = انگلیسی}}</ref> [[زبان پارسی|پارسیگوی]] است.<ref name="John Renard 2005. pg 155" /><ref>Annemarie Schimmel, “The Mystery of Numbers”, Oxford University Press,1993. Pg 49: “A beautiful symbol of the duality that appears through creation was invented by the great Persian mystical poet Jalal al-Din Rumi, who compares God's creative word kun (written in Arabic KN) with a twisted rope of 2 threads (which in English twine, in German Zwirn¸ both words derived from the root “two”) ”.</ref><ref>Ritter, H. ; Bausani, A. "ḎJ̲alāl al- Dīn Rūmī b. Bahāʾ al-Dīn Sulṭān al-ʿulamāʾ Walad b. Ḥusayn b. Aḥmad Ḵh̲aṭībī ." Encyclopaedia of Islam. Edited by: P. Bearman , Th. Bianquis , C.E. Bosworth , E. van Donzel and W.P. Heinrichs. Brill, 2007. Brill Online. Excerpt: "known by the sobriquet Mewlānā, persian poet and founder of the Mewlewiyya order of dervishes"</ref><ref>Julia Scott Meisami, Forward to Franklin Lewis, Rumi Past and Present, East and West, Oneworld Publications, 2008 (revised edition)</ref><ref>Frederick Hadland Davis , "The Persian Mystics. Jalálu'd-Dín Rúmí", Adamant Media Corporation (November 30, 2005) , {{ISBN|978-1-4021-5768-4|en}}.</ref><ref>Franklin Lewis, Rumi Past and Present, East and West, Oneworld Publications, 2000. “Sultan Valad (Rumi's son) elsewhere admits that he has little knowledge of Turkish” (pg 239) “Sultan Valad (Rumi's son) did not feel confident about his <command of Turkish” (pg 240)</ref> نام کامل وی «محمد ابن محمد ابن حسین حسینی خطیبی بکری بلخی» بوده و در دوران حیات به القاب «جلالالدین»، «خداوندگار» و «مولانا خداوندگار» نامیده میشدهاست. در قرنهای بعد (ظاهراً از قرن ۹) القاب «مولوی»، «مولانا»، «مولوی رومی» و «ملای رومی» برای وی به کار رفتهاست و از برخی از اشعارش تخلص او را «خاموش» و «خَموش» و «خامُش» دانستهاند. زبان مادری وی پارسی بودهاست.<ref>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"</ref>
نفوذ رومی فراتر از مرزهای ملی و تقسیمات قومی است.<ref name=":0">{{یادکرد کتاب|عنوان=Islamic art and spirituality|نشانی=https://www.worldcat.org/oclc/44957399|ناشر=State University of New York Press|مکان=Albany|شابک=0585078734|oclc=44957399|نام=Nasr, Seyyed|نام خانوادگی=Hossein|سال=1987|صفحات=115|زبان=English}}</ref> ایرانیان، تاجیکها، ترکها، یونانیان، پشتونها، دیگر مسلمانان آسیای مرکزی و مسلمانان آسیای جنوب شرقی در طی هفت قرن گذشته به شدت از میراث معنوی رومی تأثیر
رومی بیشتر آثارش را به زبان [[زبان فارسی|
== مولوی، پیوند دهندهٔ ملتها ==
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