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{{Short description|Persian poet (1414–1492)}}
{{other uses|Jami (disambiguation)}}
{{Infobox saint
| name            = Mawlanā Jami
| image           = Jami poet.jpg
| alt             =
| caption         = Jami, artwork of [[Kamāl ud-Dīn Behzād]]
| titles          = Mystic, spiritual poet, historian, theologian
| birth_date      = {{birth date text|7 November 1414}}<ref>Jami: Ali Asghar Hikmat, Urdu Translation Arif Naushahi, p. 124</ref>
| birth_place     = [[Torbat Jam]], [[Greater Khorasan|Khorasan]], [[Timurid Empire]]
| death_date      = {{death date and age|9 November 1492|7 November 1414|df=y}}
| death_place     = [[Herat]], [[Greater Khorasan|Khorasan]], [[Afghanistan]]
| venerated_in    = [[Sunni Islam]]
| major_shrine    =
| tradition       = [[Sufi]] [[poetry]]
|influences = [[Muhammad]], [[Khwaja Abdullah Ansari]], [[Rumi]], [[Ibn Arabi]]
|influenced = [[Muhammad Iqbal]] 
}}
{{Contains special characters|Perso-Arabic}}
[[File:Jami Rose Garden.jpg|right|thumb|Illustration from Jami's ''Rose Garden of the Pious'', dated 1553. The image blends [[Persian literature|Persian poetry]] and [[Persian miniature]] into one, as is the norm for many works of Persian literature.]]

'''Nūr ad-Dīn 'Abd ar-Rahmān Jāmī''' ({{langx|fa|نورالدین عبدالرحمن جامی}}; 7 November 1414&nbsp;– 9 November 1492), also known as '''Mawlanā Nūr al-Dīn 'Abd al-Rahmān''' or '''Abd-Al-Rahmān Nur-Al-Din Muhammad Dashti''', or simply as '''Jami''' or '''Djāmī''' and in Turkey as '''Molla Cami''', was a Persian [[Sunni]]<ref name="sn"/> poet who is known for his achievements as a prolific scholar and writer of mystical [[Sufi]] literature. He was primarily a prominent poet-theologian of the school of [[Ibn Arabi]] and a [[Khwajagan|Khwājagānī]] Sũfī, recognized for his eloquence and for his analysis of the metaphysics of mercy.{{sfn|Rizvi|2006|p={{page needed|date=February 2022}}}}<ref name="williams1961">{{cite book|last=Williams|first=John|title=Islam|url=https://archive.org/details/islam00will|url-access=registration|year=1961|publisher=George Braziller|location=New York}}</ref> His most famous poetic works are ''[[Haft Awrang]]'', ''Tuhfat al-Ahrar'', ''[[Layla and Majnun|Layla wa Majnun]]'', ''Fatihat al-Shabab'', ''Lawa'ih'', ''Al-Durrah al-Fakhirah''. Jami belonged to the [[Naqshbandi]] [[Sufi]] order.{{sfn|Dabashi|2012|p=150}}

==Biography==
Jami was born in [[Khar Gerd|Kharjerd]], in [[Greater Khorasan|Khorasan]] to a [[Persian people|Persian]] family.{{sfn|Brill|2014|p=ix|loc= "works of the Persian polymath ʿAbd al-RahmanJami (1414–1492) under the auspices of the Neubauer Collegium for ..."}}<ref name="losensky2008">{{cite web|last=Losensky|first=Paul|title=JĀMI|url=http://www.iranicaonline.org/articles/jami |publisher=Encyclopædia Iranica|date=23 June 2008}}</ref> Previously his father Nizām al-Dīn Ahmad b. Shams al-Dīn Muhammad had come from Dasht, a small town in the district of [[Isfahan]].<ref name="losensky2008"/> A few years after his birth, his family migrated to [[Herat]], where he was able to study [[Peripateticism]], [[mathematics]], [[Persian literature]], [[natural sciences]], [[Arabic language]], [[logic]], [[rhetoric]], and [[Islamic philosophy]] at the [[Nizamiyyah]] University.{{sfn|Rizvi|2006|p=64|loc="... the family moved to the city of Herat. There Jami continued his studies in the elementary subjects of language, logic and rhetoric... at the Madrasa-yi Bazar-i Khush. As a teenager, he also embarked on the study of the intellectual disciplines of rational theology, philosophy and the exact sciences..."}} His father, also a Sufi, became his first teacher and mentor.{{sfn|Rizvi|2006|p=63}} While in Herat, Jami held an important position at the [[Timur]]id court, involved in the era's politics, economics, philosophy and religious life.{{sfn|Rizvi|2006|p={{page needed|date=February 2022}}}} Jami was a [[Sunni]] Muslim.<ref name="sn">{{citation|url=https://books.google.com/books?id=wqWIhuwtppUC&pg=PT150|publisher=Harvard University Press|author=Hamid Dabashi|title=The World of Persian Literary Humanism|date=20 November 2012|page=150|isbn=9780674070615|quote=In addition to being a leading Sufi, Jami was also a devout Sunni, quite critical of Shi'ism..."}}</ref>

Because his father was from Dasht, Jami's early pen name was ''Dashti,'' but later, he chose to use ''Jami'' because of two reasons he later mentioned in a poem:

{{blockquote|{{nq|مولدم جام و رشحهء قلمم <br />جرعهء جام شیخ الاسلامی است <br />لاجرم در جریدهء اشعار <br />به دومعنی تخلصم جامی است}}<br /><br />My birthplace is [[Minaret of Jam|Jam]], and my pen<br /> Has drunk from (knowledge of) [[Sheikh Ahmad-e Jami|Sheikh-ul-Islam (Ahmad) Jam]]<br />Hence in the books of poetry<br />My pen name is Jami for these two reasons.}}

Jami was a mentor and friend of the famous Turkic poet [[Alisher Navoi]], as evidenced by his poems:
{{blockquote|{{nq|او که یک ترک بود و من تاجیک،<br />هردو داشتیم خویشی نزدیک.}}<br /> U ki yak Turk bud va man Tajik<br />Hardu doshtim kheshii nazdik<br /><br />Though he was a Turk, and I am Tajik,<br />We were close to each other.<ref>Abdullaev K.N. From Xinjiang to Khorasan. Dushanbe. 2009, p.70</ref>}}

Afterward, he went to [[Samarkand]], the most important center of scientific studies in the [[Muslim world]] and completed his studies there. He embarked on a pilgrimage that greatly enhanced his reputation and further solidified his importance through the Persian world.<ref name="losensky2008"/> Jami had a brother called Molana Mohammad, who was, apparently a learned man and a master in music, and Jami has a poem lamenting his death. Jami fathered four sons, but three of them died before reaching their first year.<ref name="huart1">{{cite journal|last=Huart|first=Cl.|author2=Masse, H.|title=Djami, Mawlana Nur al-Din 'Abd ah-Rahman|journal=Encyclopaedia of Islam}}</ref> The surviving son was called Zia-ol-din Yusef and Jami wrote his [[Baharestan (book)|Baharestan]] for this son.

[[Image:Youth and his father.jpg|thumb|''Youth seeking his father's advice on love'' from the ''[[Haft Awrang]]'' of Jami, in the story "A Father Advises his Son About Love"]]
At the end of his life he was living in Herat. His epitaph reads "When your face is hidden from me, like the moon hidden on a dark night, I shed stars of tears and yet my night remains dark in spite of all those shining stars."<ref>Ahmed, Rashid (2001). ''Taliban'', p. 40. Yale University Press.</ref> There is a variety of dates regarding his death, but consistently most state it was in November 1492. Although, the actual date of his death is somewhat unknown the year of his death marks an end of both his greater poetry and contribution, but also a pivotal year of political change where Spain was no longer inhabited by the Arabs after 781 years.{{sfn|Machatschke|1996|p={{page needed|date=February 2022}}}} His funeral was conducted by the prince of Herat and attended by great numbers of people demonstrating his profound impact.<ref name="huart1"/>

==Teachings and Sufism==
In his role as Sufi [[shaykh]], which began in 1453, Jami expounded a number of teachings regarding following the Sufi path. He created a distinction between two types of Sufi's, now referred to as the "prophetic" and the "mystic" spirit.<ref name="schimmel1975">{{cite book|last=Schimmel|first=AnnMarie|title=Mystical Dimensions of Islam|url=https://archive.org/details/mysticaldimensio00schi|url-access=registration|year=1975|publisher=The University of North Carolina Press|location=Capital Hill}}</ref> Jami is known for both his extreme piety and mysticism.{{sfn|Rizvi|2006|p={{page needed|date=February 2022}}}}<ref name="williams1961"/> He remained a staunch Sunni on his path toward Sufism and developed images of earthly love and its employment to depict the spiritual passion of the seeker of God.{{sfn|Rizvi|2006|p={{page needed|date=February 2022}}}}<ref name="rahman1966">{{cite book|last=Rahman|first=Fazlur|title=Islam|year=1966|publisher=Holt, Rinehart, and Winston}}</ref> He began to take an interest in Sufism at an earlier age when he received a blessing by a principal associate Khwaja Mohammad Parsa who came through town.<ref name="algar2008">{{cite journal|last=Algar|first=Hamid|title=Jami and Sufism|journal=Encyclopaedia Iranica|date=June 2008}}</ref> From there he sought guidance from Sa'd-alDin Kasgari based on a dream where he was told to take God and become his companion.<ref>{{cite journal|last=Kia|first=Chad|title=Jami and Sufism|journal=Encyclopaedia Iranica|date=June 2008}}</ref> Jami followed Kasagari and the two became tied together upon Jami's marriage to Kasgari's granddaughter.<ref name="algar2008"/> He was known for his commitment to God and his desire for separation from the world to become closer to God often causing him to forget social normalities.<ref name="algar2008"/>

After his re-emergence into the social world he became involved in a broad range of social, intellectual and political actives in the cultural center of Herat.<ref name="algar2008"/> He was engaged in the school of Ibn Arabi, greatly enriching, analyzing, and also changing the school or Ibn Arabi. Jami continued to grow in further understanding of God through miraculous visions and feats, hoping to achieve a great awareness of God in the company of one blessed by Him.<ref name="algar2008"/> He believed there were three goals to achieve "permanent presence with God" through ceaselessness and silence, being unaware of one's earthly state, and a constant state of a spiritual guide.<ref name="algar1">{{cite journal|last=Algar|first=Hamid|title=Jami and Sufism|journal=Encyclopaedia Iranica|date=23 June 2008}}</ref> Jami wrote about his feeling that God was everywhere and inherently in everything.<ref name="schimmel1975"/> He also defined key terms related to Sufism including the meaning of sainthood, the saint, the difference between the Sufi and the one still striving on the path, the seekers of blame, various levels of tawhid, and the charismatic feats of the saints.<ref name="algar1"/> Oftentimes Jami's methodology did not follow the school of Ibn Arabi, like in the issue of mutual dependence between God and his creatures Jami stated "We and Thou are not separate from each other, but we need Thee, whereas Thou dost not need us."

Jami created an all-embracing unity emphasized in a unity with the lover, beloved, and the love one, removing the belief that they are separated.<ref name="schimmel1975"/> Jami was in many ways influenced by various predecessors and current Sufi's, incorporating their ideas into his own and developing them further, creating an entirely new concept. In his view, love for [[Muhammad]] was the fundamental stepping stone for starting on the spiritual journey. Jami served as a master to several followers and to one student who asked to be his pupil who claimed never to have loved anyone, he said, "Go and love first, then come to me and I will show you the way."<ref name="algar1"/><ref>{{cite web|url=http://wahiduddin.net/mv2/X/X_3_4.htm |title=VOLUME X_3_4 |publisher=Wahiduddin.net |date=2005-10-18 |access-date=2014-08-05}}</ref> For several generations, Jami had a group of followers representing his knowledge and impact. Jami continues to be known for not only his poetry, but his learned and spiritual traditions of the Persian speaking world.<ref name="algar1"/> In analyzing Jami's work greatest contribution may have been his analysis and discussion of God's mercy towards man, redefining the way previous texts were interpreted.

==Works==
[[File:Baharistan Manuscript from Bodleian Libraries folio 29a.jpg|thumbnail|right|Illustration from the [[Baharestan (book)|''Bahâristân'']], dated 1595, with two lines of included script]]
Jami wrote approximately eighty-seven(87) books and letters, some of which have been translated into English. His works range from prose to poetry, and from the mundane to the religious. He has also written works of history and science. As well, he often comments on the work of previous and current theologians, philosophers and Sufi's.{{sfn|Rizvi|2006|p={{page needed|date=February 2022}}}}

In Herat, his manual of irrigation design included advanced drawings and calculations and is still a key reference for the irrigation department.<ref>{{cite web |last=Chokkakula |first=Srinivas |year=2009 |title=Interrogating Irrigation Inequities: Canal Irrigation Systems in Injil District, Herat |work= Case Study Series. Afghanistan Research and Evaluation Unit |page=12 |url=http://www.areu.org.af/index.php?option=com_content&task=view&id=42&Itemid=76}}</ref> His poetry has been inspired by the [[ghazal]]s of [[Hafiz Shirazi|Hafiz]], and his famous [[Diwan (poetry)|divan]] ''[[Haft Awrang]]'' (Seven Thrones) is, by his own admission, influenced by the works of [[Nizami Ganjavi|Nizami]]. The Haft Awrang also known as the long masnavis or mathnawis are a collection of seven poems.<ref name="lingwood175">{{cite journal|last=Lingwood|first=Chad|title=Jami's Salaman va Absal: Political Statements and Mystical Advice Addressed to the Aq Qoyunlu Court of Sultan Ya'qub (d. 896/1490)|journal=Iranian Studies|date=March 2011|volume=44|issue=2|pages=175–191|doi=10.1080/00210862.2011.541687|s2cid=154384698}}</ref> Each poem discusses a different story such as the Salaman va Absal that tells the story of a carnal attraction of a prince for his wet-nurse.<ref>{{cite journal|last=Lingwood|first=Chad|title=Jami's Salaman va Absal: Political Statements and Mystical Advice Addressed to the Aq Qoyunlu Court of Sultan Ya'qub (d. 896/1490)|journal=Iranian Studies|date=March 2011|volume=44|issue=2|pages=174–191|doi=10.1080/00210862.2011.541687|s2cid=154384698}}</ref> Jami uses allegorical symbolism within the tale to depict the key stages of the Sufi path such as repentance and expose philosophical, religious, or ethical questions.<ref name="huart1" /><ref name="lingwood175" /> Each of the allegorical symbols has a meaning highlighting knowledge and intellect, particularly of God. This story reflects Jamī's idea of the Sufi-king as the ideal medieval Islamic ruler to repent and embark upon the Sufi path to realize his rank as God's 'true' vicegerent and become closer to God.<ref name="lingwood175" />

Another composition of Jami is that of the ''[[Kherad-name]]'', which he composed in the tradition of the ''[[Alexander Romance]]'', especially in that of the Persian version of [[Nizami Ganjavi]]'s [[Iskandarnameh of Nizami|''Iskandarnameh'']]. He completed this work perhaps around 1485, and in it he moves the emphasis from stories about Alexander's journey and conquest to short anecdotes that display notions of wisdom and philosophy.<ref>{{Cite book |last=Casari |first=Mario |title=Persian narrative poetry in the classical era, 800-1500: romantic and didactic genres |date=2023 |publisher=I.B. Tauris |isbn=978-1-78673-664-2 |editor-last=Ashtiany |editor-first=Mohsen |series=A history of Persian literature / founding editor - Ehsan Yarshater |location=London New York Oxford New Delhi Sydney |pages=491, 504–510 |chapter=The Alexander Legend in Persian Literature}}</ref><ref>{{Cite journal |last1=Bürgel |first1=Johann Cristoph |last2=Bürgel |first2=Christoph Johann |date=1996 |title=Ǧāmī's Epic Poem on Alexander the Great. an Introduction |url=https://www.jstor.org/stable/25817428 |journal=Oriente Moderno |volume=15 (76) |issue=2 |pages=415–438 |doi=10.1163/22138617-07602028 |jstor=25817428 |issn=0030-5472|url-access=subscription }}</ref>

As well, Jami is known for his three collections of lyric poems that range from his youth towards the end of his life called the Fatihat al-shabab (The Beginning of Youth), Wasitat al-'ikd (The Central Pearl in the Necklace), and Khatimat al-hayat (The conclusion of Life).<ref name="huart1" /> Throughout Jami's work references to Sufism and the Sufi emerge as being key topics. One of his most profound ideas was the mystical and philosophical explanations of the nature of divine mercy, which was a result of his commentary on other works.{{sfn|Rizvi|2006|p={{page needed|date=February 2022}}}}

==Artwork==
Jami is also known for his poetry influencing and being included with Persian paintings that depict Persian history through manuscript paintings. Most of his own literature included illustrations that were not yet common for literature. The deep poetry Jami provides is usually accompanied with enriched paintings reflecting the complexity of Jami's work and Persian culture.<ref>{{cite journal|last=Kia|first=Chad|title=Jami and Persian Art|journal=Encyclopaedia Iranica|date=23 June 2008}}</ref>

==Impact of Jami's works==
Jami worked within the Tīmūrid court of Herat helping to serve as an interpreter and communicator.{{sfn|Rizvi|2006|p={{page needed|date=February 2022}}}} His poetry reflected Persian culture and was popular through Islamic East, Central Asia and the Indian subcontinent.{{sfn|Rizvi|2006|p={{page needed|date=February 2022}}}} Jami's poetry addressed popular ideas that led to Sufi's and non-Sufi's interest in his work.<ref name="schimmel1975"/> He was known not only for his poetry, but his theological works and commentary on culture.{{sfn|Rizvi|2006|p={{page needed|date=February 2022}}}} His work was used in several schools from Samarqand to Istanbul to Khayrābād in [[Persia]] as well as in the [[Mughal Empire]].{{sfn|Rizvi|2006|p={{page needed|date=February 2022}}}} For centuries Jami was known for his poetry and profound knowledge. In the last half-century, Jami has begun to be neglected and his works forgotten, which reflects an overarching issue in the lack of research of Islamic and Persian studies.{{sfn|Rizvi|2006|p={{page needed|date=February 2022}}}} His poetry reached the [[Ottoman Empire]], due to the poet [[Basiri (poet)|Basiri]] emigrating to Istanbul.{{sfn|Algar|2019|p=83}}

==Divan of Jami==
{{More citations needed|section|date=November 2017}}
{{Sufism}}
Among his works are:
* ''[[Baharestan (book)|Baharestan (Abode of Spring)]]'' Modeled upon the ''[[Gulistan of Sa'di|Gulestan]]'' of [[Saadi (poet)|Saadi]]
* ''Diwanha-ye Sehganeh'' (Triplet Divans)
* ''Al-Fawaed-Uz-Ziya'iya''.<ref>{{cite web|url=http://www.arabicbookshop.net/main/details.asp?id=189-253 |title=شـرح مـلا جـامـي – Sharh Mulla Jami |publisher=Arabicbookshop.net |access-date=2014-08-05}}</ref> A commentary on Ibn al-Hajib's treatise on Arab grammar ''Al-Kafiya''. This commentary has been a staple of Ottoman Madrasas' curricula under its author's name ''Molla Cami''.<ref name="atmosphere1">Okumuş, Ö. (1993). Molla Cami. In ''İslam Ansiklopedisi'' (Vol. 7, pp. 94–99). Türkiye Diyanet Vakfı.</ref>
* ''[[Haft Awrang]] (Seven Thrones)'' His major poetical work. The fifth of the seven stories is his acclaimed "[[Yusuf and Zulaykha]]", which tells the story of Joseph and Potiphar's wife based on the Quran.
* ''Jame -esokanan-e Kaja Parsa''
* ''Lawa'ih'' A treatise on Sufism (Shafts of Light)
* ''Nafahat al-Uns (Breaths of Fellowship)'' Biographies of the Sufi Saints
* ''Resala-ye manasek-e hajj''
* ''Resala-ye musiqi''
* ''Resala-ye tariq-e Kvajagan''
* ''Resala-ye sarayet-e dekr''
* ''Resala-ye so al o jawab-e Hendustan''
* ''Sara-e hadit-e Abi Zarrin al-Aqili''
* ''Sar-rešta-yetariqu-e Kājagān'' (The Quintessence of the Path of the Masters)
* ''Shawahidal-nubuwwa'' (Distinctive Signs of Prophecy)
* ''Tajnīs 'al-luġāt (Homonymy/Punning of Languages)'' A lexicographical work containing homonymous Persian and Arabic lemmata.<ref>Shīrānī, 6.</ref>
* ''Tuhfat al-ahrar'' (The Gift to the Noble)<ref>{{cite web|url=https://archive.org/details/Tuhfat-ul-ahrarByMaulanaJamipersian |title=Tuhfat-ul-Ahrar by Maulana Jami (Persian) : Maulana Abdul Rahman Jami : Free Download & Streaming : Internet Archive |date=2001-03-10 |access-date=2014-08-05}}</ref>

Along with his works are his contributions to previous works and works that have been created in response to his new ideas.<ref name="rahman1966"/>

== Legacy ==
[[File:Mawlana Jami - Stamp Afghanistan 1968.jpg|thumb|Mawlana Jami in Stamp of Afghanistan, 1968]]Shortly after Jami's death, and with the reconfiguration of borders, the emergence of the 'Persianate world' with empires such as Safavid, Uzbek, Ottoman, and Mughal: his works were disseminated as far as to regions such as the [[Deccan]]. The term "Persianate world", a relatively contemporary expression, would indicate regions such as Afghanistan, Iran, and a few regions in Central Asia.<ref name=":0">{{Cite book |last=Algar |first=Hamid |title=Makers of Islamic Civilization: Jami |publisher=Oxford University Press |year=2013 |isbn=9780199082544 |edition= |pages=126–135}}</ref> However, contemporary scholars perceive the usage of this word in a more transnational fashion, i.e., also take into account all the regions wherein Persian as a language, culture, and tradition flourished and developed. For instance, the Indian subcontinent is one such region where Persian (ever since the fifteenth and sixteenth centuries) evolved and played a significant role. Not only was Persian the court language of the [[Mughal Empire]], but it was also the language of official discourses led by intellectuals and civil society. Although the native Persian speakers of Iran always distinguished themselves from their counterparts in South Asia. The former considered themselves as superior to the latter. Despite the politics of language and geo-cultural identity, Jami was well recognised in the Indian subcontinent, during his lifetime prior to the consolidation of the Mughal Empire. This was because of Mahmud Gavan ʿImad al-Din (d. 886/1481), a Gilani migrant who was in service of the [[Bahmani Sultanate|Bahman]] Shahs of the Deccan.<ref name=":0" /> Gavan invited Jami to migrate to India, but the latter politely refused citing the health issues of his mother. However, when one acquaintance was tempted to migrate, Jami asserted to not quit “the Khorasanian homeland for the black land of India”.<ref name=":0" /> Through both these instances, one can see Jami’s strong affinity with the Persianate land.

In the context of the Indian subcontinent, Jami's legacy and influence in the post-Timurid period can significantly be perceived in various instances. The first Mughal emperor [[Babur|Zahir al-Din Babur]], in his memoir [[Baburnama]], referred to Jami as the "foremost authority of the age in all of the sciences and as a poet of such renown that the mere mention of his name is a source of blessing".<ref name=":0" /> According to British-American professor of Persian Studies [[Hamid Algar]], it was not Jami's [[ghazal]]s or [[qasida]]s, but [[masnavi]]s such as [[Yusuf and Zulaikha|Yusuf and Zulaykha]] that were thought of so eminent insofar subsequent Mughal emperors post-Babur like [[Humayun]], [[Akbar]], [[Jahangir]], [[Shah Jahan|Shahjahan]] produced their own versions of the narrative as late as the nineteenth century.<ref name=":0" /> Jami's influence on the Persianized [[Urdu]] in the Indian subcontinent and many [[Urdu poetry|Urdu poets]] such as [[Ghalib]] has also been well documented in South Asia. For instance, one of Ghalib's contemporary biographers Mehr Afshan Farooqi, while discussing the so-called Indian style or Mughal-Safavid style in the context of the history of Persian poetry, traces the Persian influence on Urdu to [[Baba Fighani Shirazi|Baba Fighani]], a pupil of Jami.<ref>{{Cite book |last=Farooqi |first=Mehr Afshan |title=Ghalib: A Wilderness at My Doorstep: A Critical Biography |publisher=Penguin Allen Lane |year=2021 |isbn=978-0670094295 |location=India}}</ref>

==See also==
{{portal|Poetry}}
* [[Ghazal]]
* [[Naqshbandi]]
* [[Fariduddin Attar]]
* [[Hazrat Ishaan]]
* [[Ahmad Sirhindi]]
* [[List of Persian poets and authors]]
* [[Persian literature]]

==References==
===Citations===
{{Reflist}}

===Works cited===
* {{cite book|title=Culture and Circulation: Literature in Motion in Early Modern India|date=2014|publisher=BRILL|isbn=9789004264489|url=https://books.google.com/books?id=8pMXAwAAQBAJ&q=Persian+polymath&pg=PR9|ref={{harvid|Brill|2014}}}}
* {{cite book |last1=Abdullaev |first1=K. N. |title=Ot Sinʹt︠s︡zi︠a︡ni︠a︡ do Khorasana : Iz istorii sredneaziatskoĭ ėmigrat︠s︡ii XX veka |date=2009 |location=Dushanbe |isbn=978-99947-55-55-4 |oclc=1167624395 |url=https://www.worldcat.org/oclc/1167624395 |language=Russian}}
*{{cite book |chapter=Jami and the Ottomans |first=Hamid |last=Algar |title=Jāmī in Regional Contexts: The Reception of ʿAbd al-Raḥmān Jāmī's Works in |editor-first1=Thibaut |editor-last1=d'Hubert |editor-first2=Alexandre |editor-last2=Papas |publisher=Brill |year=2019  }}
* {{citation|url=https://books.google.com/books?id=wqWIhuwtppUC&pg=PT150|publisher=Harvard University Press|first1=Hamid |last1=Dabashi|title=The World of Persian Literary Humanism|date=20 November 2012|page=150|isbn=9780674070615}}
* Ḥāfiż Mahmūd Shīrānī. "Dībācha-ye awwal [First Preface]". In ''Ḥifż ul-Lisān [a.k.a. Ḳhāliq Bārī]'', edited by Ḥāfiż Mahmūd Shīrānī. Delhi: Anjumman-e Taraqqi-e Urdū, 1944.
* {{cite book |last1=Machatschke |first1=Roland |title=Islam |date=1996 |publisher=SCM Press |location=London |isbn=1563381621 |edition=1st U.S.}}
* {{cite book |last1=Rizvi |first1=Sajjad H. |title=The Existential Breath of Al-Rahman and the Munificent Grace of Al-Rahim: The Tafsir Surat Al-Fatiha of Jami and the School of Ibn Arabi |date=2006 |url=https://books.google.com/books?id=odnxjwEACAAJ}}

===Further reading===
* E.G. Browne. ''Literary History of Persia''. (Four volumes, 2,256 pages, and twenty-five years in the writing). 1998. {{ISBN|978-0-7007-0406-4}}
* Jan Rypka, ''History of Iranian Literature''. Reidel Publishing Company. 1968 {{OCLC|460598}} {{ISBN|978-90-277-0143-5}}
* Aftandil Erkinov A. "La querelle sur l`ancien et le nouveau dans les formes litteraires traditionnelles. Remarques sur les positions de Jâmi et de Navâ`i". ''Annali del`Istituto Universitario Orientale''. 59, (Napoli), 1999, pp.&nbsp;18–37.
* Aftandil Erkinov. "Manuscripts of the works by classical Persian authors (Hāfiz, Jāmī, Bīdil): Quantitative Analysis of 17th–19th c. Central Asian Copies". ''Iran: Questions et connaissances. Actes du IVe Congrès Européen des études iraniennes organisé par la Societas Iranologica Europaea'', Paris, 6–10 Septembre 1999. vol. II: Périodes médiévale et moderne. [Cahiers de Studia Iranica. 26], M.Szuppe (ed.). Association pour l`avancement des études iraniennes-Peeters Press. Paris-Leiden, 2002, pp.&nbsp;213–228.
* Jami. ''[http://www.goldenelixir.com/press/suf_02_flashes_ebook.html Flashes of Light: A Treatise on Sufism]''. Golden Elixir Press, 2010. {{ISBN|978-0-9843082-2-4}} (ebook)

==Further reading==
* Chopra, R. M. (2014). ''[https://archive.org/details/Itky_great-poets-of-classical-persian-rm-chopra Great Poets of Classical Persian]''. Sparrow Publication. Kolkata. {{ISBN|978-81-89140-75-5}}.

==External links==
{{wikiquote}}
{{wikisource|works=or}}
* [http://beutel.narod.ru/write/yusuf.htm Jami's Yusuf and Zulaikha: A Study in the Method of Appropriation of Sacred Text]
* [http://www.kellscraft.com/SALAMANandABSAL/SALAMANandABSALContentPage.html Jami's Salaman and Absal as Translated by Edward Fitzgerald. 1904]
* [https://www.scribd.com/doc/30138421/deewan-e-Jami Persian deewan of Jami Uploaded by Javed Hussen] {{Webarchive|url=https://web.archive.org/web/20140925190351/http://www.scribd.com/doc/30138421/deewan-e-Jami |date=2014-09-25 }}
* [https://web.archive.org/web/20100909115246/http://www.maktabah.org/index.php/byauthor/383.html Online books by Jami – maktabah.org]
* {{Gutenberg author | id=25391}}
* {{Internet Archive author}}

{{Persian literature}}
{{People of Khorasan}}
{{Authority control}}

[[Category:1414 births]]
[[Category:1492 deaths]]
[[Category:15th-century Persian-language poets]]
[[Category:15th-century Iranian writers]]
[[Category:Sufi poets]]
[[Category:People from Herat]]
[[Category:Poets from the Timurid Empire]]
[[Category:Iranian Muslim mystics]]
[[Category:Supporters of Ibn Arabi]]