No one else, however, combines explicit and detailed teachings on love with such magical poetry. Perhaps the most systematic exposition of his vision of a world infused by love is provided by another prose classic, Merб№ЈДЃd al-КїebДЃd men al-mabdaКѕ elaвЂ™l-maКїДЃd, written by his contemporary Najm-al-Din RДЃzi (d. Despite the extent to which he has been singled out in modern times as a unique exponent of love, much of what he says about love is fairly standard in Sufi works it is prefigured in poets like SanДЃКѕi and Farid-al-Din КїAб№б№ДЃr as well as in Persian prose classics like KaЕЎf al-asrДЃr va Кїoddat al-abrДЃr, the great QurКѕan commentary by AbuвЂ™l-FaЕјl Meybodi (completed in 520/1126), or RawбёҐ al-arwДЃбёҐ fi ЕЎarбёҐ asmДЃКѕ al-malek al-fattДЃбёҐ, a lengthy explanation of the divine names by AбёҐmad SamКїДЃni (d. He has a good deal to say about most Islamic teachings, as can be verified by the traditional commentaries on the Maб№Їnawi or modern studies like that of JalДЃl-al-Din HomДЃКѕi (1900-1980). He sees himself as belonging to the line of prophets ( anbiДЃКѕ) and saints ( awliДЃКѕ), whose God-given function is to provide guidance ( hedДЃyat) to the human race. By вЂњthe religionвЂќ he means the Islamic tradition, not religion generically he is saying that his works go to the heart and soul of the QurКѕanic message and do not get mired down in the limitations of theological formalism or juridical nitpicking. RumiвЂ™s teachings, whether in the Maб№Їnawi or his other works, focus on вЂњthe roots of the roots of the roots of the religionвЂќ ( oб№Јul oб№Јul oб№Јul al-din, Maб№Їnawi I intro.).

Shams tabrizi teachings