Study of the Life and Work of Bahauddin Muhammad Sultan Walad

International Journal of Advanced Science and Technology Vol. 29, No. 9s, (2020), pp. 4206-4211

Sultanov Tulkin Irgashevich, ORCID ID: 0000-0002-5282-746X, Associate Professor of “Silk Road” International University of Tourism, Doctor of Philosophy in Philology (PhD), Samarkand (Uzbekistan), Ruzmanova Rokhila Usmanovna ORCID ID: 0000-0001-6539-0511, Associate Professor of Samarkand State University, Candidate of Philological Sciences (PhD), Samarkand (Uzbekistan)

Abstract Sheikh Bahauddin Muhammad (Mehmed) Sultan Walad ibn Mawlana Jalaliddin, poet and Mawlawi sheikh who lived and worked in Turkey in the 13th and 14th centuries, is one of the founders of Ottoman Turkish literature. From his youth, Sultan Walad was brought up by his father, Sheikh ul-Mashayikh Jalaliddin Rumi-Balkhi, his teachers Sayyid Burhaniddin, Muhaqqiq Termizi, Shamsiddin Tabrizi, Salahiddin Zarqub, Husamiddin Chalabi, and developed a love for mysticism and poetry. He took part in his conversations as a devoted disciple of his father, mastered the basics of theology, gnosis, and became an enlightened mature man. Sultan Walad knew Persian, Arabic, Turkish and Greek and left a rich literary heritage in these languages. He continues the literary works of his father Jalaliddin Rumi in prose and poetry, created in a style that is understandable to the public. From Sultan Walad to us there is a diwan, a poetic work called “Masnaviyati Waladiya” consisting of epics such as “Ibtida-nama” (“Walad-nama”), “Rabab-nama”, “Intiha-nama” and a prose work called “Ma’arif”. Sultan Walad developed the traditions of mystical works written in Persian in Turkish literature. Due to the demands of the literary traditions of the time, he wrote most of his works in Persian, while most people who did not understand Persian wrote some in Turkish in order to acquaint them with the essence of Jalaliddin Rumi’s advices. He also continued the path of Mawlawi-ism, that is, the tariqat started by his father, Jalaliddin Mawlawi Rumi, developed and improved its rules, and led the establishment of Mawlawi communities in Konya and other cities. In this article researches on the life, creation and works of Bahauddin Muhammad Sultan Walad by Turkish, Persian, Uzbek, French and Spanish scholars is analyzed. Also, comparatively studied the scientific ideas on the content, idea and structure of Sultan Walad’s diwan, a poetic work called “Masnaviyati Waladiya” consisting of epics such as “Ibtida-nama” (“Walad-nama”), “Rabab-nama”, “Intiha-nama” and a prose work called “Ma’arif”. Keywords: Mawlawi-ism, mysticism, Ottoman Turkish literature, poetry, diwan, epic, verse, metrical system, tariqat, tradition.

I. Introduction Bahauddin Muhammad (Mehmed) Sultan Walad ibn Mawlana Jalaliddin, who lived and worked during the Seljuk rule in the 13th and 14th centuries, is a poet and prose writer who masterfully created the first examples of Turkish literature. He is the son of the great Turkish Sufi poet Mawlana Jalaliddin Rumi and Gavhar Khotun, the daughter of Sheikh Sharafiddin of Samarkand. Sultan Walad was born in 1226 in the month of Rabi ul-Awwal in the town of Kahraman (Laurent) in Anatolia [20:2]. One end of the Sultan Walad’s family tree extends to Uzbekistan. Because his grandfather, a descendant of Abu Bakr Siddiq, was a great representative of the Sufi order, Bahauddin Walad’s father Hussein Khatib was a respected scholar of his time, and his mother was the daughter of Aloiddin Muhammad Khorezmshah. Sultan Walad’s grandfather Bahauddin Walad was one of the murids of Sheikh Najmiddin Kubro, the founder of the Kubravian tariqat. His work “Al-Ma’arif” had a significant impact on the formation of worldview his son – the future great mystic Mawlana Jalaliddin Rumi and his grandson – one of the first poets of Turkish literature Bahauddin Sultan Walad. II. Main Part After the early separation of Sultan Walad from his mother, his upbringing was carried out by his sitter-in Kiram, his stepmother Kira Khotun’s mother Kira Khotun the Great and his father Jalaliddin Rumi. After receiving his first education from his father, he studied with his brother Alauddin under the guidance of his grandfather Sheikh Sharafiddin, first in Aleppo and then in Damascus. After a thorough study of the Arabic

4206 ISSN: 2005-4238 IJAST Copyright ⓒ 2020 SERSC International Journal of Advanced Science and Technology Vol. 29, No. 9s, (2020), pp. 4206-4211 language and religious sciences, Sultan Walad returned to Konya and took part in the scientific, religious and mystical talks of his father Jalaliddin Rumi. He was not only brought up in an enlightened family, but also learned from teachers such as Sayyid Burhaniddin, Muhaqqiq Termizi, Shamsiddin Tabrizi, Salohiddin Zarqub and Husomiddin Chalabi [20:7]. According to Afloki’s “Manaqib ul-Arifin”, one of the authors of the history of Mawlawi, Mawlana Rumi first gave his son as a murid to his great colleague Shamsiddin Tabrizi. Then, after the death of his father in 1273, Sultan Walad became a disciple of Husamiddin Chalabi and became a man of virtue and generosity in science and enlightenment. After the death of his father, Sultan Walad gained the respect of Sheikh Salohiddin Zarqub, married his daughter Fatima Khotun, and became the father of children such as Jalaliddin Amir Arif Chalabi, Mutahhara Khotun, and Sharaf Khotun [5:995]. Sultan Walad had two other wives besides Fatima Khotun. He married to two women named Nusrat and Sunbula Khotun. One of them had one child (Chalabi Obid) and the other had two children (Shamsiddin Amir Zahid and Sultan Husamiddin Wajid) [5:817]. Bahauddin Sultan Walad served Husamiddin Chalabi, who was appointed caliph at the request of his father Jalaliddin Rumi. After the death of his teacher Husamiddin Chalabi in 1284, he accepted the caliphate and worked for the systematic construction of the Mawlawi tariqat until the end of his life. He also added a number of new methods and rules to the etiquette of the tariqat founded by his father, and built khanaqahs and small khanaqahs outside of Konya [12:543]. After the reign of Alauddin Kayqubad I, Anatolia became a Mongol colony. The people, oppressed by the oppression of the Mongol rulers, felt the need for the support of the sheikhs who would bring them spiritual happiness and peace. Such a situation created favorable conditions for Sultan Walad to spread the views of his father Jalaliddin Rumi. Thus, Sultan Walad spent 90 years of his life teaching mysticism, making a great contribution to the development of Mawlawi into a perfect tariqat, and died in Konya on October 10, 1312. Sultan Walad knew Persian, Arabic, Turkish and Greek and left a rich literary legacy in these languages. In both prose and poetry, he continued the literary traditions of his father, Jalaliddin Rumi, and created in a way that was understandable to the people. Sultan Walad did not know Turkish and Greek as well as Persian and Arabic. This is acknowledged by the poet in his work “Walad-nama”: Text in Turkish: Türkçe, rumca söylemeyi bırak; çünkü o terimlerden yoksunsun, Ama farsça, arapça söyle; çünkü o iki dilde de hoş bir halde at koşturmadasın [16:489]. Text in English: Stop speaking Turkish and Greek because you are deprived of those terms, But speak Persian and Arabic, because in both languages you are riding nicely. Sultan Walad developed the tradition of mystical works written in Persian in Turkish literature. Due to the demands of the literary traditions of the time, he wrote most of his works in Persian, but in order not to deprive many people who did not understand Persian of the essence of Jalaliddin Rumi’s advice, he wrote some in Turkish. The following verses from the work of Sultan Walad “Rabab-nama” confirm our opinion: Text in Turkish: Türkçe bilseydüm, adaydum ben size Sırları, kim Tenriden degdi bize. Bildireydüm söz ile bildügümi, Bildireydüm ben size bulduğumı [22:320]. Text in English: If I knew Turkish I would tell you, My secrets have touched us from God. I knew in words what I knew,

I would find what I found for you. From Sultan Walad to us there is a diwan, a poetic work called “Masnaviyati Waladiya” consisting of epics such as “Ibtida-nama” (“Walad-nama”), “Rabab-nama”, “Intiha-nama” and a prose work called “Ma’arif”. 1. “Diwan” Sultan Walad compiled his poems written in Persian, Arabic, Turkish, and Greek in 1267-1291 and composed the “Diwan”. Written using 29 bakhrs of Aruz metrical system, this diwan includes Persian (826 ghazals, 32 qasidas, 9 qit’as, 10 tarje’bands and tarkibbands, 23 musammats and 451 rubai), Arabic (1 Persian-Arabic mulamma’, 9 ghazals, 3 rubai, 3 bytes in one Persian ghazal), Turkish (1 Persian-Turkish mulamma’, 15 ghazals) and Greek (2 bytes, 1 Persian-Turkish, Persian-Arabic and Persian-Greek mulamma’s) poems. The total size of the diwan, according to Faridun Nafiz Uzluk, is 12719 bytes [15: 753]; According to the edition published by Askari Rabbani, it consists of 13335 bytes [4]. In every lyrical genre in Sultan Walad’s diwan, there are aspects of harmony with the idea, content, style, weight, rhyme, words and art used by Jalaliddin Rumi [1:56]. In addition, all the ghazals in this collection are mystical and didactic, except for hymns and anthems dedicated to such people as Kilich Arslan, Tajiddin Hussein, Amin Alomiddin Qaysar, Muiniddin Parvona, Sahib ota Fakhriddin Ali, Gunash Khotun, Saljuq Khotun and Tabib Akmaliddin. Sultan Walad’s poems were published under the title “Dîvân-ı Sultan Veled” (“Diwan of Sultan Walad”) [15] by Walad Chalabi in 1925 and by Faridun Nafiz in 1941. Velis Değirmençay translated this diwan into Turkish and published it in 2016 under the title “Sultan Veled Divanı” (“Diwan of Sultan Walad”)[14] in Demavend yayınları publishing house in Istanbul. Based on the Turkish poems in this diwan, we can say that he was the first writer to write a work in Turkish in Anatolia. 2. “Ibtida-Nama” (“Walad-Nama”) The epic “Ibtida-nama”, the first epic of the work “Masnaviyati Waladiya”, was written in 1291 in the style of poetry and prose in the weight of failotun mafoiylun foilun (fa’lun) of the khafif bakhr. While the prose aspect is found in the concluding part of the introduction, chapters, and verses, the poetic feature is evident in the 165 headings of 9007 bytes. Among the bytes in the epic are 76 bytes in Turkish, 180 bytes in Arabic and 23 bytes in Greek [7]. Religious topics are also included in this literary source, which is written to provide information about the biography, life events and virtues of such great saints as Mawlana Jalaliddin Rumi, Sayyid Burhaniddin Muhaqqiq Termizi, Shamsiddin Tabrizi, Salohiddin Zarqub, Sheikh Karimuddin Bektemur. The epic “Walad-nama” was published by Jalal Humayun in Tehran in 1936 under the title “Masnaviyi Valadi, ba bahri hafif maruf ba Walad-nama” [21]. In 1976, Jamshid Karabeyoğlu, a scholar at the Faculty of Literature of Istanbul University, defended his doctoral dissertation on “Sultân Valad: Hayatı, Eserleri ve Masnavi-i Valadî’nin Tenkitli Metni” (“Sultân Walad: His Life, Works and Masnavi-i Waladî’s Criticized Text”) [7]. Abdulbaki Gölpınarlı translated this work into Turkish and published it in 1976, 2014 and 2017 under the title “Sultan Veled. İbtidânâme” (“Sultan Walad. Ibtida-nama”) [16] [17] [18] in Ankara. 3. “Rabab-Nama” Written at the suggestion of Sultan Walad’s friends, the work is so named because it begins with the verse, “Listen to the various points of love from Rubab’s weeping and groaning” [22: 4] and is written because of rubab. This epic was written in 1301 in the style of poetry and prose in the weight of foilotun foilotun foilotun foilun (foilon) of Ramal, like Jalaliddin Rumi’s “Ma’naviyi masnaviy” [2: 2]. The work consists of 106 titles and 8,124 bytes, and in addition to Persian, it contains 162 Turkish, 36 Arabic, and 22 Greek bytes [2: 297]. “Rabab-nama” advises people to live in obedience to the command of God and the Sunnah of our Prophet (saas), gives various examples from the ayats of the Qur’an, and outlines the conditions that are a condition of the tariqat. There are also brief statements about Jaladiddin Rumi and the caliphs of the Mawlawi tariqat. This epic was published in 1377 in Tehran by Ali Sultani Gird Faromarzi under the title “Rababnoma az Sultan Valad” (“Rabab-nama by Sultan Walad”) [13]. In 1996, Veyis Değirmençay, a researcher at the Institute of Social Sciences of Arzrum Ataturk University, defended his doctoral dissertation on “Sultan 4208 ISSN: 2005-4238 IJAST Copyright ⓒ 2020 SERSC International Journal of Advanced Science and Technology Vol. 29, No. 9s, (2020), pp. 4206-4211

Veled ve Rebabnâme” (“Sultan Walad and Rabab-nama”) [2]. In 2011, it was translated into Turkish by Niğdeli Hakki Eroğlu and published in Istanbul under the title “Rebabnâme” (“Rabab-nama”) [22]. 4. “Intiha-Nama” As it was the third and last epic of Sultan Walad, it was named “Intiha-nama”. This work was written in Persian and prose in 1303-1312 in the weight of foilotun foilotun foilotun foilun (foilon) of Ramal like “Rabab-nama”. According to Manuscript No. 1009, Department of Persian Manuscripts, Istanbul University, the work consists of 120 titles and 8,313 bytes in addition to the introduction [1:50]. In this play, in addition to sermons and exhortations, the conditional aspects of the tariqat are repeated. There are also a number of brief descriptions of Jalaliddin Rumi’s pre-Shams life, his connection to Shams, and the fact that Shams led Rumi to heaven, who had never been to heaven before, that the sky was performed by all the murids, and about the sky. This work was published in Tehran in 1374 AH by Muhammad Ali Hizonadorli under the title “İntihaname-i Sultan Veled” (“Intiha-nama by Sultan Walad”) [9]. The work, translated into Ottoman Turkish by Niğdeli Hakki Eroğlu in 1946, was first published by Hulya Küçük in 2012 under the title “Tercüme-i İntihânâme-i Sultan Veled (İnceleme - Metin)” (“Translation of Intiha-nama by Sultan Walad (research, text)” translated into the modern Turkish alphabet [24]. 5. “Ma’arif” It is a prose work of Sultan Walad in Persian, which covers the development of the Mawlawi tariqat. The epic “Ma’arif” consists of 56 chapters of different sizes. They explain the tenets of monotheism and mysticism, the rules of etiquette and the rules of the Shari’ah, and cite verses and hadiths as evidence. “Ma’arif” was first published in Iran in 1333 as the second volume of Jalal al-Din Rumi’s “Fiyhi ma fiyh”. It was published for the second time in 1347 and then in 1377 in Tehran, along with a 24-page introduction by Najib Moyil Harawi about the Mawlavis, his works, and Sultan Walad [8: 440]. “Ma’arif” has been translated into Turkish, French and Spanish. “Ma’arif” has been translated into Turkish, French and Spanish. This epic was translated into Turkish by Meliha Ülker Anbarcıoğlu and published in 1949, 1966, 1974, 1984, 2017 as “Sultan Veled. Maarif” (“Sultan Walad. Ma’arif” [20] [19]. The French translation was published in 1982 in Paris by Eva de Vitray-Meyerovich as “Maitre et Disciple. Kitâb el- Ma‘ârif (by Sultan Veled) (Sheikh and his murid. Kitab al-Ma’arif)”[6] by Sindbad Publishing House. The Spanish translation was made and published in 2003 by a team of authors under the title “Maestro U Discipulo” (Sheikh and his murid) [23]. Five chapters of “Ma’arif” were first translated into Uzbek by Professor Najmiddin Kamilov, and in 1997 in Tashkent was published as “Bahouddin Sulton Valad. Maorif / Komil inson haqida to‘rt risola” (“Bahouddin Sultan Walad. Ma’arif / Four brochures about a perfect man” [10] by “Ma’naviyat” publishing house. Oriental scholars such as V.Radlov, K.Zaleman, M.Hartman, who paid great attention to Sultan Walad’s works in the Turkish language, considered him one of the first authors of Turkish literature. This conclusion was based not only on the 15 Turkish ghazals of poet in the “Diwan”, but also on the three-volume enlightenment work of 25,450 bytes entitled “Masnaviyati Waladiya”. This is because there are 73 Turkish bytes in “Ibtida-nama” (“Walad-nama”), 162 in “Rabab-nama” and 26 in “Intiha-nama” which are part of this work [11]. Sultan Walad also wrote poetry in Arabic and Greek. For example, if 8 ghazals, 3 rubais and 3 bytes in a Persian ghazal, 180 bytes in “Walad-nama” and 36 bytes in “Rabab-nama” are written in Arabic; 21 bytes in the diwan, 23 bytes in “Walad-nama”, and 22 bytes in “Rabab-nama” were written in Greek [3]. Western orientalists such as J.V. Hammer, M.Wickerhauser, V.Radlov, J.Saleman, I.Kunos, J.Turi, K.Foy conducted research on the lyrical heritage of Sultan Walad [11: 4-6 ]. All Turkish poems were first published by Walad Chelebi in the old alphabet under the name “Devoni Turkiyi Sultan Valad” (“Sultan Walad’s Turkish Diwan”) in 1341, and then by Majdut Mansuroğlu in 1958 in Istanbul “Sultan Veled’in Türkçe Manzumeleri” (“Sultan Walad’s Turkish Poems”) with an analysis of the linguistic features of his poems [11]. The poet’s Arabic poems were translated into Turkish by Veyis Değirmençay and published in Erzurum in 1996 under the title “Sultan Veled’in Arapça Şiirleri” (“Arabic Poems of Sultan Walad”) [3]. As for Greek poetry, scholars such as H. Vamberi, J. Saleman, J. V. Hammer, and G. Meyer conducted research only on the Greek bytes in “Rabab-nama” [11: 5-9].

III. Conclusıon In general, the literary heritage of Sultan Walad as a poet and writer occupies a significant place in Persian and Turkish literature. According to the Turkish scholar Abdulbaki Gölpınarlı, Sultan Walad’s prose works are not narrative, but a chain-like way of explaining a story like his father. For example, in his prose works, when a particular event is narrated, various controversial views are cited as evidence of the idea. The language of these debates is fluent, simple, and the scientific source is clear [1:54]. The fact that Sultan Walad was the first to create a work in the Turkish language in a mystical, philosophical spirit can be recognized as his main service to literature. His diwan, the poetic work “Masnaviyati Waladiya” consisting of such epics as “Ibtida-nama” (“Walad-nama”), “Rabab-nama”, “Intiha-nama” and the prose work “Ma’arif” are valuable legacies of the literature of XIII-XIV centuries. The poet, who made an important contribution to the creation of literary works in the Turkish language, tried to explain the essence of Mawlawi through his works in simple language, with simple examples. Although the life, creation and works of Sultan Walad have been studied mainly in Turkey and partly in other countries, the poet’s literary heritage has not yet been fully explored. The translation of the works of Bahauddin Muhammad (Mehmed) Sultan Walad ibn Mawlana Jalaliddin into foreign languages, such as Uzbek, and the study of the mystical, philosophical, social, and spiritual- enlightenment ideas expressed in the poet’s literary heritage are important for today. References 1. Abdülbâki, Gölpınarlı. Mevlânâ’dan Sonra Mevlevilik. İnkilâp kitabevi, İstanbul, 1983. 571 p. (in Turkish). 2. Değirmençay, Veyis. Sultan Veled ve Rebabnâme. Basılmamış Doktora Tezi. Atatürk Ünversitesi Sosyal Bilimler Enstitüsü, Erzurum, 1996. (in Turkish). 3. Değirmençay, Veyis. Sultan Veled’in Arapça Şiirleri. Erzurum, 1996. (in Turkish). 4. Dîvân-ı Sultan Veled. Haz: Asgar-i Rabbânî. Tahran, 1338. (in Persian). 5. Eflâkî, Ahmed. Menâkibü’l-Ârifîn. Haz. Tahsin Yazıcı, 2c. TTK Basımevi, Ankara, c.II, 1980. (in Turkish). 6. Eve, de Vitray-Meyerotitch. Maitre et Disciple. Kitâb el-Ma‘ârif (by Sultân Veled). Sindbad, Paris, 1982, 189 p. (in French). 7. Garabeiglou, Djamchid. Sultân Valad: Hayatı, Eserleri ve Masnavi-i Valadî’nin Tenkitli Metni. Basılmamış Doktora Tezi. İstanbul Üniversitesi, Edebiyat Fakültesi, İstanbul, 1976. (in Turkish). 8. Hülya, Küçük. Sultan Veled ve Ma’ârif adlı eseri. Tasavvuf ilmî ve akademik dergisi, 2007, sayı: 9, pp. 427-451. (in Turkish). 9. İntihaname-i Sultan Veled. Hazırayan: Muhammed Ali Hazânedârlu. İntişârât-ı Ravzane, Tahran, 1377. (in Persian). 10. Komilov, Najmiddin. Bahouddin Sulton Valad. Komil inson haqida to‘rt risola. Ma’naviyat, Toshkent, 1997. 275 p. (in Uzbek). 11. Mansuroğlu, Mecdut. Sultan Veled’in Türkçe Manzumeleri. Pulhan Matbaası, İstanbul, 1958. 206 p. (in Turkish). 12. Ocak, Tulga. Sultan Veled’in Rebâb-nâmesi. Erdem, 1988, c. IV, sayı: 11, pp. 541-591. (in Turkish). 13. Rababnâme az Sultan Veled. Hazırayan: Ali Sultânî Gird Ferâmerzî. Tahran, 1377. (in Persian). 14. Sultan Veled Divanı. Çeviren: Veyis Değirmençay. Demavend Yayınları, İstanbul, 2016. 753 p. (in Turkish). 15. Sultan, Veled. Dîvân-ı Sultan Veled. Hazırlayan: F.Nafız Uzluk. Uzluk Basımevi, Ankara, 1941. 753 p. (in Turkish). 16. Sultan, Veled. İbtidânâme. Çeviren: Abdülbâki Gölpınarlı. Güvendi Matbaası, Ankara, 1976. 566 p. (in Turkish). 17. Sultan, Veled. İbtidânâme. Çeviren: Abdülbâki Gölpınarlı. İnkilap kitabevi, Ankara, 2014. 566 p. (in Turkish).

18. Sultan, Veled. İbtidânâme. Çeviren: Abdülbâki Gölpınarlı. İnkilap kitabevi, Ankara, 2017. 566 p. (in Turkish). 19. Sultan, Veled. Maarif. Çeviren: Meliha Ülker Anbarcıoğlu. Ataç Yayınları, İstanbul, 2017. 290 p. (in Turkish). 20. Sultan, Veled. Maarif. Çeviren: Meliha Ülker Anbarcıoğlu. Tercüman yayınevi, İstanbul, 1984. 290 p. (in Turkish). 21. Sultan, Veled. Mesnevî-yi Veledî, be bahr-i hafîf, ma’ruf be Veled-nâme. Hazırayan: Celâl Hümâî. Tahran, 1936. (in Persian). 22. Sultan, Veled. Rebabnâme. Mütercim: Niğdeli hakkı Eroğlu. Kristal Ltd Şti, İstanbul, 2011. 348 p. (in Turkish). 23. Sultan, Walad. Maestro Y Discipulo. Traductor: Jesús García Muro. Editorial Sufi, Madrid, 2003. 248 p. (in Spanish). 24. Tercüme-i İntihânâme-i Sultan Veled (İnceleme - Metin). Çeviren: İbrahim Hakkı Eroğlu, Hazırlayan: Hülya Küçük. Aybil Yayınevi, Konya, 2012. 360 p. (in Turkish).