Rumi: The Homoerotic Sufi Saint

Abstract

Rumi: The Homoerotic Sufi Saint Delaney James Expressions of sexuality, specifically homoerotic poetry, in mystical writings are by no means uncommon. Wendy Noel DeSouza examines Louis Massignon’s explicit expressions of homosexuality through his translations of Sufi mystical love writings. Paul Losensky documents the commonality of homosexual tendencies in the Persian poet Muhtasham’s works, specifically The Lover’s Confection. Amira El‐Zein writes that Rumi’s encounter with Shams‐Tabrizi sparked Rumi’s poetic nature and notes that all his poetry is addressed to him. With El‐Zein’s background on Rumi’s life (1207–1273) in consideration, this article will analyze Rumi’s love poetry dedicated to his teacher Shams‐Tabrizi (1185–1248). Specifically, it will first introduce Rumi’s itinerant life and his discipleship under Shams. It will then contextualize Rumi’s poetry within the conventional sexual norms of the eastern Mediterranean (present‐day Turkey), where long‐standing Hellenistic ideals of male‐male relations coexisted alongside the cultural norms of pre‐modern Islam. It will finally examine the explicitly sexual imagery within Rumi’s poetry, noting the crude imagery of selected passages versus the overtly loving imagery found in the many devotional verses dedicated to his spiritual guide. Such analysis is important for several reasons. While homoeroticism in Rumi’s poetry has not gone unnoticed by scholars in the field, such as Mahdi Tourage and Ali A. El‐Huni, this work will firstly contribute to the literature by contextualizing Rumi’s poetry to his spiritual guide Shams‐Tabrizi within the much larger cultural milieu of Greco‐Roman and Islamic culture in the Eastern Mediterranean. Secondly, it queers previous assumptions about the marriage/lover trope in mysticism studies, which Evelyn Underhill most clearly articulated by assuming and asserting that the “Spiritual Marriage” is a heteronormative one. Finally and by extension, this study redefines the nature of erotic mystical poetry in general. Usually, erotic verses dedicated to the Divine are understood to be a metaphor for the poet’s longing for intimacy with their God. In Islam, Allah is neither male nor female; but in Rumi’s love poetry, the subject he longs for takes on a distinctively male character, which he explicitly imagines as his guide Shams‐Tabrizi. Rumi’s life & learning Rumi’s life Many people today recognize the name Rumi even if they do not have a full understanding of who he was or his contribution to the mystical writings of Islam. Rumi, birth name Jalaluddin Muhammad, was born in 1207. One source claims that he was born in Balkh, Persia, or modern‐day Afghanistan, while another cites his birthplace as Vakhsh, Iran. According to El‐Zein, Balkh was invaded by Tartars, forcing Jalaluddin and his family to flee to Rum, Konia, or modern‐day Turkey. The region Rum is the reason Jalaluddin acquired the name “al‐Rumi,” or Rumi. However, Lewis writes that Rumi’s family left Vakhsh because his father Bahâ al‐Din was “denied the rank and prestige he sought.” Despite the discrepancies in Rumi’s birthplace, both authors agree that the poet migrated to Konia, present‐day Turkey. Rumi received a traditional religious studies‐education in Aleppo and Damascus, including the study of Hanafi law, Koran, Hadith, and theology. While obtaining this education, Rumi was “initiated into the Sufi path.” Once he returned to Konia, he became a recognized and beloved expert in Islamic law, also known as a mufti. People today often recognize Rumi for his poetry; but before Rumi met Shams‐Tabrizi, he had never written a single documented verse. Their encounter on November 29, 1244, made “poetry flow from him.” “He [Rumi] became more ecstatic in his worship, expressing his love for God not only in a careful attitude of self‐renunciation and control, but also through the joy of poetry, music and meditative dance.” Shams‐Tabrizi, Rumi’s spiritual guide, transformed Rumi’s life upon their first meeting and each day thereafter. The master‐disciple relationship The teacher‐student relationship is extremely important within the Islamic sect of Sufism. The goal of a Sufi mystical experience is to “merge with Allah in ecstatic union,” or fana. Union can only be achieved with the help of a master who...