Abstract

Rumi and Bahá’u’lláh did not belong to the same century, movement, or religious office. Rumi was not Bahá’í; Bahá’u’lláh was not merely a Sufi poet. Yet between them runs a major Persian religious arc: displacement becomes vision, longing becomes language, love becomes authority, and mystical inwardness is later redirected toward a universal religious message. This article argues not for prediction, dependence, or ownership, but for inheritance and transformation. Rumi gave Persian Islam one of its most powerful idioms of divine love, annihilation, longing, and union. Bahá’u’lláh, emerging in nineteenth-century Qajar and Ottoman crisis, entered a Persianate-Sufi vocabulary that still carried Rumi’s authority, quoted Rumi, composed in Rumi-linked forms, and responded to Sufi metaphysical debates while placing revelation, moral distinction, law, community, and the oneness of humanity at the center of religious renewal. The argument proceeds through Rumi’s displaced sacred biography and Islamic scholarly formation; the catalytic role of Shams-i Tabrizi; Sultan Walad and the institutionalization of Rumi’s fire through the Mawlawī/Mevlevi order; Bahá’u’lláh’s exile from Iran to Baghdad, Istanbul, Edirne, and Acre; and Bahá’u’lláh’s direct engagement with Rumi’s Mathnawi in the “Commentary on a Verse of Rumi” and with the mathnavi form in the Mathnavíy-i Mubárak. The article also develops the careful modern category of “displaced sacred biography.” It avoids calling Rumi a refugee in the modern legal sense and distinguishes Bahá’u’lláh’s imprisonment and exile from contemporary bureaucratic refugee status. Nevertheless, in an age of migration, border fear, religious fragmentation, and stateless suffering, their lives remain legible as sacred histories of forced movement: the soul may lose its home before it finds its mission.