A Study About the Persian Cultural Legacy and Background of the Sufi Mystics Shams Tabrizi and Jalal Al-Din Rumi

تٚ ٗاّ ـكاٝٗك ظإ ٝ ـهق کىیٖ اٗكیّٚ تهذه تهٗگمنق A Study about the Persian Cultural Legacy and Background of the Sufi Mystics Shams Tabrizi and Jalal al-Din Rumi By Rahgozari Minutalab October 2009, Open Source. The author is not association with any modification of the current article but any author is free to use the materials within this article. ٓ٘گه تٛ ٚه گكایی کٚ ذٞ ـاْ او إٓ ٓایی ٓلهَٝ ـٞیُ انوإ کٚ ذٞ تً گهإ تٜایی تػ ٕٚا ِکاف قنیا کٚ ذٞٓ ٌٞی وٓاٗی تكنإ هثای ٚٓ نا کٚ و ٞٗن ٕٓطلایی تّکٖ ٌثٞی ـٞتإ کٚ ذٞ یٌٞق ظٔاُی چػٍٍٓ ٞ قّ نٝإ کٖ کٚ ذٞ ٍٗى او إٓ ٞٛایی تٚ ٔق اٗكنآی ذٜ٘ا کٚ ٌل٘كیان ٝهری قن ـٍثه اٌد تهکٖ کػ ِٚی ٓهذٙایی تٍرإ و قیٞ ـاذْ کٚ ذٞیی تٚ ظإ ٌٍِٔإ تّکٖ ٌپاٙ اـره کٚ ذٞ آكراب نایی چٞ ـٍَِ نٝ قن آذُ کٚ ذٞ ـإُی ٝ قُفَٞ چٞ ـٙه ـٞن آب ٍٞؼإ کٚ ذٞ ظٛٞه توایی تٍکَ و تی اٞٔﻻٕ ّٞ٘ٓ كهیة ٞؿﻻٕ کٚ ذٞ او ِهیق أِی کٚ ذٞ او تِ٘ك ظایی ذٞ تٚ نٝغ تیوٝاُی و قنٚٗٝ تاظٔاُی ذٞ او إٓ لٝاُعﻻُی ذٞ و پهذٞ ـكایی ذٞ٘ٛ ٞو ٗاپكیكی و ظٔاٍ ـٞق چٚ قیكی ؽٌهی چٞ آكراتی و قنٕٝ ـٞق تهآیی ذٞ چٍٖ٘ ٜٗإ قنیـی کٜٓ ٚی تٚ ویه ٍٓـی تكنإ ذؾٍٓ ٞ ذٖ نا کٜٓ ٚی ٝ ـَٞ ُوایی چٞ ذؼُ َٞ کإ ٗكانق چٞ ذٞ ظإ ظٜإ ٗكانق کٚ ظٜإ کاُٛ اٌد ایٖ ٝ ذٞ ظإ ظإ كىایی ذٞ چٞ ذؾٍ لٝاُلوانی ذٖ ذؿ ٞﻻف چٞتٍٖ اگه ایٖ ؿﻻف تّکٍد ذٞ ِکٍرٚ قٍ چهایی ذٞ چٞ تاو پای تٍرٚ ذٖ ذٞ چٞ ک٘كٙ ته پا ذٞ تٚ چ٘گ ـٞیُ تایك کٚ گهٙ و پا گّایی چٚ ـَٞ اٌد ون ـآُ چٞ تٚ آذُ اٗكنآیك چٞ ک٘ك قنٕٝ آذُ ٛ٘ه ٝ گٜهٗٔایی ٓگهیى ای تهاقن ذٞ و ٛ ِٚؼِای آلن و تهای آرؽإ نا چِٞ ٚق اگه قنآیی تٚ ـكا ذٞ نا ٍٞٗوق نؾ ذٞ چٞ ون كهٝوق کٚ ـٍَِ واقٙ ای ذٞ و هكیْ آِ٘ایی ذٞ و ـاک ٌه تهآٝن کٚ قنـد ٌهتِ٘كی ذٞ تپه تٚ هاف ههتد کٚ ِهیلره ٛٔایی و ؿﻻف ـٞق تهٕٝ آ کٚ ذٞ ذؾٍ آتكانی و کٍٖٔ کإ تهٕٝ آ کٚ ذٞ ٗوك تً نٝایی ِکهی ِکهكّإ کٖ کٚ ذٞ ه٘ك ِٞٗو٘كی تٞ٘او ٗای قُٝد کػ ٚظٍْ ـٞٗ َٞایی )قیٞإ ًِٔ( TABLE OF CONTENT Introduction and reason for this article ........................................................................................... 4 On the Persianized Seljuqs............................................................................................................ 11 Some distortions due to nationalistic reasons ............................................................................... 15 Shams Tabrizi and his background ............................................................................................... 25 Tabriz in the pre-Mongol and Ilkhanid era ............................................................................... 25 The Tabrizi Iranian language as a special case ......................................................................... 30 Example of Shams Tabrizi speaking the North West Iranic dialect of Tabriz ......................... 38 On the importance of Safinaye Tabriz ...................................................................................... 39 On the name of Tabriz and its districts ..................................................................................... 42 Shams Tabrizi‘s work Maqalaat ............................................................................................... 44 Shams Tabrizi of Ismaili origin? Conclusion .......................................................................... 45 Hesam al-Din Chelebi and other Rumi companions..................................................................... 46 Baha al-Din Walad and Rumi‘s parents ........................................................................................ 50 Genealogy of Rumi‘s parents.................................................................................................... 50 On Vakhsh and Balkh and the languages of these areas ........................................................... 54 Contribution to Persian culture and Baha al-Din Walad’s native language ............................. 59 Conclusion on Baha al-Din Walad ............................................................................................. 62 Rumi .............................................................................................................................................. 63 The Persian lectures, letters and sermons of Rumi and his everyday language ....................... 64 Response to couple of nationalistic statements with regards to Rumi‘s prose and Rumi‘s everyday language (not just literary language) ......................................................................... 66 Rumi‘s Persian poetry ............................................................................................................... 69 Response to an invalid arguments with regards to the Diwan .................................................. 73 Invalid Argument: “Rumi was a Turk because he has some verses in Turkish” .................................. 73 Invalid Argument: Rumi uses some Turkish words in his poetry ....................................................... 76 Invalid argument: Rumi has traces of Central Asia Turkish in his poetry ........................................... 77 Invalid argument: Rumi’s usage of the word Turk shows he was a Turk............................................ 79 Persian poetry images and symbols: Turk, Hindu, Rum, Zang/Habash ................................... 83 Which Turks are described in Persian Poetry? ....................................................................... 144 Views on ethnicity in the Mathnawi ...................................................................................... 150 Ethnicity in Aflaki................................................................................................................... 152 Sultan Walad, Rumi‘s son........................................................................................................... 165 Sultan Walad‘s work ............................................................................................................... 165 Sultan Walad‘s admits he does not know Turkish and Greek well ........................................ 166 Sultan Valad‘s view on the Turks ........................................................................................... 169 Conclusion about Sultan Walad .............................................................................................. 177 The Origin of Sama and a response to a false claim ................................................................... 178 On Rumi‘s cultural predecessor and The Mawlawiya‘s Spiritual lineage .................................. 185 Conclusion of this article ............................................................................................................ 192 Bibliography ............................................................................................................................... 203 Appendix A: Nick Nicholas: Greek Verses of Rumi & Sultan Walad ....................................... 208 Introduction and reason for this article " If the Turk, the Roman, and the Arab are in love, They all know the same language, the beautiful tune of Rabab " Recently, UNESCO in the year 2007 declared the Persian poet Rumi as one of the world’s universal cultural icon. The Afghanistani, Iranian, Turkish governments all laid claim to Rumi’s heritage and tried to maximize their association with the Persian poet Rumi. Obviously such an association brings about a national prestige despite the fact that Rumi is a universal figure. Also recently, especially with the demise of the USSR, there has been an increase in pan-Turkist nationalist activism in various Altaic- phone regions and a many Persian cultural figures like Avicenna, Biruni, Nasir al-Din Tusi, Eyn al-Qodat Hamadani, Bayazid Bistami, Suhrawardi, Nizami Ganjavi and etc. have been falsely claimed to be Turkic without any serious argument. Many of these like Biruni and Nezami lived in an era when the area they were born in was Iranian. Due to penetration and incursions of Turkic nomads, eventually some of these Iranian speaking regions like Khwarizmia, Arran and Sherwan, Sogdiana, Marv and etc. became Turkified in speech the same as the Greek and Armenian languages gaveaway to Turkic speakers in Anatolia, and Egypt gave away to Arabic. At the time of the mentioned figures, which are claimed today for nationalistic reasons by some of the new countries, all of these men were of Iranian ancestry but more importantly, they all contributed to Iranian culture and have important Persian works. Some of these extravagant claims are impossible (like Eyn ol-Qodat Hamadani, Suhrawardi, Bistami who was of Zoroastrian descent and Nasir al-Din Tusi) that there is no need to respond to them. On the other hand, figures like Nizami Ganjavi and Biruni were born in areas that are today Turkified or Turcophone. This was not the case during the time of these authors, but many people who study these figures do not have correct information and background on the chronology of the linguistic Turkification in Central Asia, Caucasus and Azerbaijan region of Iran. For example, during the time of Biruni, the area of Khwarizm spoke the Iranian Chorasmian language. I refer to the short but very significant contribution of the late French Orientalist to the al-Biruni Commemoration Volume published in India(L. Massignon, "Al-Biruni et la valuer internationale de la science arabe" in Al-Biruni Commemoration Volume, (Calcutta, 1951). pp 217-219.): In a celebrated preface to the book of Drugs, Biruni states: '' And if it is true that in all nations one likes to adorn oneself by using the language to which one has remained loyal, having become accustomed to using it with friends and companions according to need, I must judge for myself that in my native Chorasmian, science has

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