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Study of the Life and Work of Bahauddin Muhammad Sultan Walad

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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 Study of the Life and Work of Bahauddin Muhammad Sultan Walad 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, 4207 ISSN: 2005-4238 IJAST Copyright ⓒ 2020 SERSC International Journal of Advanced Science and Technology Vol. 29, No. 9s, (2020), pp. 4206-4211 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.
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