梅夫拉那·贾拉尔-阿德-丁·穆罕默德·鲁米（波斯語：مولانا جلال الدین محمد رومی，土耳其語：Mevlânâ Celâleddin Mehmed Rumi，1207年9月30日—1273年12月17日），常简称鲁米，是一位出身大伊朗大呼羅珊地區的詩人、哈乃斐派法基赫（伊斯蘭教法學專家）、烏理瑪（伊斯蘭教學者）、馬圖里迪派（Maturidism）伊斯蘭教義學家[8]、蘇非主義實踐者。[9][10]毛拉纳优美的诗歌始终使他成为伊朗最好的诗人之一。[來源請求]
^Ramin Jahanbegloo, In Search of the Sacred : A Conversation with Seyyed Hossein Nasr on His Life and Thought, ABC-CLIO (2010), p. 141
^Ahmad, Imtiaz. "The Place of Rumi in Muslim Thought." Islamic Quarterly 24.3 (1980): 67.
^Lewis, Franklin D. Rumi: Past and Present, East and West: The life, Teaching and poetry of Jalal Al-Din Rumi. Oneworld Publication. 2008: 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?
^Schimmel, Annemarie. The Mystery of Numbers. Oxford University Press. 7 April 1994: 51. These examples are taken from the Persian mystic Rumi's work, not from Chinese, but they express the yang-yin（原文如此） relationship with perfect lucidity.
^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."
^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)
^Δέδες, Δ. Ποιήματα του Μαυλανά Ρουμή [Poems by Mowlānā Rūmī]. Τα Ιστορικά. 1993, 10 (18–19): 3–22.
^Gardet, Louis. Religion and Culture. Holt, P.M.; Lambton, Ann K.S.; Lewis, Bernard (编). The Cambridge History of Islam, Part VIII: Islamic Society and Civilization. Cambridge University Press. 1977: 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
^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."
^Seyyed, Hossein Nasr. Islamic Art and Spirituality. Suny Press. 1987: 115. Jalal al-Din was born in a major center of Persian culture, Balkh, from Persian speaking parents, and is the product of that Islamic Persian culture which in the 7th/13th century dominated the 'whole of the eastern lands of Islam and to which present day Persians as well as Turks, Afghans, Central Asian Muslims and the Muslims of the Indo-Pakistani subcontinent are heir. It is precisely in this world that the sun of his spiritual legacy has shone most brillianty during the past seven centuries. The father of Jalal al-Din, Muhammad ibn Husayn Khatibi, known as Baha al-Din Walad and entitled Sultan al-'ulama', was an outstanding Sufi in Balkh connected to the spiritual lineage of Najm al-Din Kubra.
Majid M. Naini,The Mysteries of the Universe and Rumi's Discoveries on the Majestic Path of Love, Universal Vision & Research, 2002, ISBN 0-9714600-0-0[1] （页面存档备份，存于互联网档案馆）
Franklin Lewis, Rumi Past and Present, East and West, Oneworld Publications, 2000. ISBN 1-85168-214-7
Leslie Wines, Rumi: A Spiritual Biography, New York: Crossroads, 2001 ISBN 0-8245-2352-0.
Rumi's Thoughts, edited by Seyed G Safavi, London: London Academy of Iranian Studies, 2003.
Şefik Can, Fundamentals of Rumi's Thought: A Mevlevi Sufi Perspective, Sommerset (NJ): The Light Inc., 2004 ISBN 1-932099-79-4.
