Abdurahman al-Jami lahir pada tahun 1439 M (817 H) di distrik Jam di propinsi Khurasan. la lahir sekitar lima ratus tahun sesudah al-Hallaj yang hidup dalam kurun waktu penuh gejolak. Di zaman al-Jami, tasawuf sudah sangat mapan dan banyak syeikh sufi semisal Syah Ni’matullah Wali, Muhammad Nurbakhsh dan Baha al-Din Naqsyband, meletakkan pondasi beberapa terekat sufi terbesar di Iran an India. Di zaman al-Jami terjadi invasi oleh orang-orang Mongol dan Tartar, namun perdamaian relatif tenang dan mapan di Persia maupun India Utara.
Abdurrahman al-Jami adalah tokoh tertulis penyair Sufi, dan salah seorang ulama Persia. Sultan Baber dalam catatannya mengatakan bahwa pada zamannya, Muhammad al-Jami tidak ada tandingannya, baik dalam ilmu praktis maupun teoritis. Para tokoh sufi tarekat Naqsyabandiyah berhasil menariknya untuk bergabung dengan tarekat-tarekat mereka, sehingga ia berbalik dari dunia ilmu pengetahuan ke dunia sufi.
Ia berjuang mati-matian untuk mengatasi kesulitan dirinya. la mengucilkan diri dari pergaulan manusia. la berkeliling ke berbagai negara untuk berkumpul dengan para tokoh besar sufi. Dialah ulama yang paling kental dengan kesufiannnya. Muhammad al-Jajarmi mengatakan, “Sesungguhnya kota Khurasan setelah lima ratus tahun baru dapat mengeluarkan seorang yang sempura yaitu al-Jami. Dia menempuh jalan sufi dan lebur di dalamnya.
Dalam kehidupannya, Abdurrahman al-Jami mendapatkan kedudukan terhormat di kalangan ulama serta orang awam kedudukan yang jarang sekali diperoleh para ulama ataupun para penyair. Semua orang sepakat untuk mengagungkannya dan mengambil berkah darinya, Para raja dan penguasa banyak yang menulis surat kepadanya seperti Sultan Muhammad al-Fatih dan Sultan Bayazid II, agar dia mau mengunjungi mereka. Namun, dia menolak undangan itu.
Ada sebagian orang yang bercerita bahwa pada masa mudanya, dia diajak oleh kawan-kawannya sesama pelajar untuk mengunjungi salah seorang amir atau Sultan Syah Rakh untuk memperoleh pekerjaan. Cukup lama mereka berdiri di pintu di kemudian baru menghadap kepada sang amir. Setelah mereka keluar al-Jami berkata, “Aku tidak akan mengulangi lagi perbuatan seperti ini selamanya”. Setelah itu tidak pernah sekalipun ia berdiri di depan pintu rumah seorang berpangkat untuk meminta apapun.
Abdurrahman al-Jami memiliki kelebihan berupa ketinggian jiwa, kecerdasan yang luar biasa, dan kecintaan kepada canda ria. Pada suatu saat, salah seorang temannya yang juga penyair bernama Shaghiri mengadu kepadanya bahwa para penyair mencuri ide dan kata-katanya. Dia menjawab, “Engkau benar. Aku tidak melihat dalam syairmu satu bait pun yang mencerminkan pikiran dan maknamu sendiri.
Abdurrahman al-Jami menulis berbagai judul puisi dan prosa Di antara tulisannya adalah tafsir-tafsirnya mengenai ayat-ayat al-Qur’an dan hadis. Dia juga menulis sebuah buku berjudul Nafahaht al-Uns al-Hikam Lli Ibn al-‘Arabi, Syarah Ta’iyah Ibn al Faridh, Syarah Muqaddiman al-matsnawi Li jalal al-Din al-Rumi, dan lain-lain. Akan tetapi dia lebih terkenal dengan syair-syairnya yang dapat dikelompokkan menjadi dua macam.
Pertama, “al-Diwan”, yang terdiri atas himpunan syair yang disusun pada masa mudanya, lalu dia susun kembali pada masa tuanya. “Al-Diwan” dibaginya menjadi tiga bagian: Fatihah asy-syabab (masa remaja), Wasithah al-‘Aqd (umur pertengahan), dan Khatimah al-Hayah (akhir kehidupan).
Kedua, tujuh buah manzhumah, kisah-kisah panjang, yang judul-judulnya sebagai berikut: “Silsilah al-Dzahab”, “Yusuf wa Zulaykha”, “Layla wa Majnun”, “Khosrunamah Sakandari” (yang memuat diskusi antara Manzhumah yang paling terkenal Agung dengan para Filosof). Di antara manzhumah yang paling terkenal ialah kisah antara Yusuf dan Zulaikha, yang memaparkan kehidupan Yusuf bin Ya’qub sebagai sufi yang indah.
Al-Jami bersama Jalaluddin al-Rumi menggarap judul-judul yang dikenal oleh semua orang. Dia mengungguli banyak penulis prosa, penyair dan para penulis lainnya. Keduanya hidup dalam dunia baru karena kelebihan yang mereka Peroleh dari sudut yang tidak diketahui, selain karena gaya bahasanya yang indah dan enak dibaca.
Tujuh tahun setelah Al-Jami wafat, orang-orang sufi berhasil menguasai Iran. Lalu mereka menjadikan Syi’ah sebagai Madzhab Yang resmi untuk negara. Al-Jami sendiri sebenarnya bukan pengikut Syiah Imamiah, sehingga negara yang baru itu menyingirkan bekas-bekas peninggalannya.
Bahkan, orang-orang pemerintah ada yang berusaha menggali kuburannya untuk membakar jasadnya. Akan tetapi, anaknya lebih cepat memindahkan jasad ayahnya ke tempat yang rahasia, karena mereka telah menduga bahwa kuburan ayahnya akan dinodai oleh orang-orang yang tidak senang kepadanya.
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