International Mevlana Symposiuın Papers

,. Birleşmiş Minetler 2007 Eğitim, Bilim ve Kültür MevlAnA CelAleddin ROmi Kurumu 800. ~um Yıl Oönümü United Nations Educaöonal, Scientific and aoo:ı Anniversary of Cu/tura! Organlzatlon the Birth of

Symposium organization commitlee Prof. Dr. Mahmut Erol Kılıç (President) Celil Güngör Volume 3 Ekrem Işın Nuri Şimşekler Motto Project Publication Tugrul İnançer

Istanbul, June 20 ı O ISBN 978-605-61104-0-5

Editors Mahmut Erol Kılıç Celil Güngör Mustafa Çiçekler Katkıda bulunanlar Bülent Katkak Muttalip Görgülü Berrin Öztürk Nazan Özer Ayla İlker Mustafa İsmet Saraç Asude Alkaylı Turgut Nadir Aksu Gülay Öztürk Kipmen YusufKat Furkan Katkak Berat Yıldız Yücel Daglı Book design Ersu Pekin Graphic application Kemal Kara

Publishing Motto Project, 2007 Mtt İletişim ve Reklam Hizmetleri Şehit Muhtar Cad. Tan Apt. No: 13 1 13 Taksim 1 İstanbul Tel: (212) 250 12 02 Fax: (212) 250 12 64 www.mottoproject.com 8-12 Mayıs 2007 Bu kitap, tarihinde Kültür ve yayirı[email protected] Turizm Bakanlıgı himayesinde ve Başbakanlık Tamtma Fonu'nun katkılanyla İstanbul ve 'da Printing Mas Matbaacılık A.Ş. düzerılenen Uluslararası Mevhiııfı Sempozyumu bildirilerini içermektedir. Hamidiye Mahallesi, Soguksu Caddesi, No. 3 Kagıtlıane - İstanbul The autlıors are responsible for tlıe content of tlıe essays .. Tei. 0212 294 10 00 Sultan Walad's Populism Mixded With a

Theosophical Understanding of Sufısm

Hülya Küçük 1

SUlTAN Walad (623/1226-712/1312) is son ofrenowned Mawlana Djaliil al-Din Rümi (623/1226- 712/1312). His full name is Muhammad (Mah­ mad)2 Baha al-Din, Ibn Mawlana Djalal al-Din, Sultan Walad. Considering his li­ fetime, we can say that Sultan Walad witnessed the most magnificent years of th Selcukides as well as her decline under the Mongol invasion. Sultan Walad's works include, his Mathnawiyat-e Waladiyya, that is his Ibtida-nama, Rabab­ name and Intiha'-nama all ofwhich contain 25,450 couplets,2 his 'ı and his Ma'arif which is in prose. There are certain other works such as al-Nafi' fi al­ Furü', -nama, Sharh-e Isagodji, claimed to be but, up to date, not proven to be his works. Among them, high probably, al-Nafi' fi al-Furü' belongs to him.3 Sultan Walad's name is associated with his establishing the early history of Mawlawism, and his other efforts laying foundations of the Mawlawism. So, it is no wonder that he is regarded as "the Second Pir" (the Second Patron Saint) of Mawlawism. His father Rüm followed a way of which was far away any kind of form and ceremony and ritual.4 The only ceremonial form ascribed to him was cutting a couple of hair from novices' head, mustache and beard, something

1 Associate Professor of the History of Sufısm, Selçuk University, Konya, Turkey, [email protected] 2 lt is remarkable that this number is close to the number of couplets in his fat­ her Rymi's Mathanawi ( which is 25,632 couplets). lt should be kept in mind he­ re that SultAn Walad always wanted to imitate his father, as will be treated further in this article. 3 For details on SultAn Walad's life and works, see Küçük, Sultan Veled Ve Ma'arifi, 54-75. 4 Cfr. Gölpınarlı XE "Gölpınarlı"Mevlana'dan Sonra Mevlevilik, 187. 1318 probably passed over from Kalandari ' shaving their hair, mustaclıe and beard fully. 5 During Rümi's lifetime, the ruler Tiij al-Din Mu?taz al-Klıorasam wan­ ted to build a special house next to the Madrasa for friend of Rünıi, but Rünıi op­ posed fiercely having such a house. It was Sultan Walad who had to induce Rünıi into having such a house, and he succeeded in it. 6 This was definitely a step to­ wards formatian of an order. But it should be kept here in mind that according to Rünıi's cosmalogy even tekkes were redundant: "The who le universe was a big tek­ ke ( lodge), and the real Sheikh at that tekke was Allalı Himself..... Since Adam's replacement and his enlightenment, we are the servants of Allalı." 7 Sultan Walad, giving the most authentic information on his father Rüm and his companions in his Ibtida-nama, had been composed the first hand so­ urce for the later sources. Anather role one should not forget when considers Sultan Walad's role in Mawlawism is that he agreed to succeed aelebi Rusarn al-Din after his death, and this way established the status of 'aelebism'8 in Maw­ lawism, thus preventing any discord that might emerge. Uzluk, in praising his attitude in this matter, says that he provided unity in Mawlawism, and all the benefits that the Turkish-Islamic world can expect from Mawlawism, was work of this union.9 Gölpınarlı emphasizes that Sultan Wala's works of organizing Mavlawism were done to spread Mawlawism 10 although this work did not accomodate his father's un derstanding of Sufism. ı ı In his own words in Ibtida'-nama, he says: ~ "He appointed substitute to his father's place; he sent revered persons to each station. Anatolia became full of substitutes so that no one became bereft of us. In fa ct, not only the Anatolia, every com er of the world became full of substitu­ tes; from this ocean a drop flew to each side. Every substitute became eligible to

5 Gölpınarlı XE "Gölpınarlı"Mevlana Celaleddin, 130-34; idem, Mevlana'dan Sonra Mevlevilik, 186. 6 AfiAki, 1, 242 (3/152). 7 AfiAki, 1, 224 (3/135). 8 In Mawlawism, ma le descendants of Rymi's sons, are called "aelebi." Later in spite of disputes because of waqfs, sametimes mal e descantants of his daughters alsa got this title. The latter ones are rather called "lnAth (female) aelebis." See Gölpınarlı XE "Gölpınarlı"Mevlana'dan Sonra Mevlevilik, 367. 9 See Uzluk, "Sultan Veled[']in Hayat ve Eserleri," 20, 28. 10 Gölpınarlı XE "Gölpınarlı"Mevlana'dan Sonra Mevlevilik, 204. 11 Cfr. Gölpınarlı XE "Gölpınarlı"Mevlana'dan Sonra Mevlevilik, 64.

Hülya Küçük Sultaıı Walad's Populism Mixed Witlı a Tlıeosoplıical Understaııdiııg of Sujism following; they all gained merits ofbeing sheiklıs and guides; so that we written down for them ijazas:.ıı Especially the last three couplets indicate that there was a systematic edu­ cation for substitutes; since they are mentioning "gaining merits" and "having ijazas". 13 The only driving force in his doing so, was his deep devation to his father and his way. It should be remembered here that in some Mawlaw'i linea­ ges, nam es of these people are not mentioned, 14 and in so me lineages, only ae­ lebi Husam al-Din is mentioned. 15 In most cases, Sultan Walad's name mostly follows Rümi's name. This shows his elevated place in Mawlawism. Although we do not have anything at hand canceming formatian of the Mawlawism as an order, 16 it would not be wrong to say that ".... Organization of the order began at Sultan Walad's time, and took its final shape in XVIth cen­ turyY In any case, period in which Sultan Walad lived, that is, XII­ I and XIVth centuries, were the time organization of Sufi Orders in general stili go­ ing on. Sultan Walad, uniting his father's Kubrawiyya with the ex:uberance he as­ sumed from Shams of Tabriz and the Unity of Being assumed from Ibn 'Arabi XE "İbn Arabi'.ı 8 Sultan Walad was extremely attached to ceremonies and rituals 19 His appointment of substitutes who taught his father's teaching to the people, was a sign of this character attached to ceremony. This paved way to other works can­ ceming the organization of the order. Being a man of self-possessed, reasonable, behaving in accordance with the conditions, he followed the way of organizing Mawlawism disregarding that in doing so, he was changing his father's way.20 He

12 SultAn Walad, lbtidA-nAma, 155-8.? Here it should be remembered that also during aelebi HusAm ai-Din's time, ijAıas were given to those who were eligible to preach people. 13 See Gölpınarlı XE "Gölpınarlı"Mevlevi Adab ve Erkan, 139. 14 Yazıcı, "Çevirmenin Önsözü," 36-7; Gölpınarlı XE "Gölpınarlı"Mevlana'dan Son­ ra Mevlevilik, 152-3.? Gölpınarlı XE "Gölpınarlı"Mevlana'dan Sonra Mevlevilik, 18. 15 Gölpınarlı XE "Gölpınarlı"Mevlana'dan Sonra Mevlevilik, 288. 16 Cfr. Yılmaz, 139. Gölpınarlı, does not mention Kubrawiyya; he states MaiÇma­ tiyya instead. He also claims that lbn 'Arab and Rymi differed in their understan­ ding of Sufısm. (See Gölpınarlı,Mevlana'dan Sonra Mevlevilik, 305; idem, Mevlana Celaleddin, 44-118). 17 Gölpınarlı XE "Gölpınarlı"Mevlana'dan Sonra Mevlevilik, 40. 18 Gölpınarlı XE "Gölpınarlı"Mevlana'dan Sonra Mevlevilik, 35. 19 Gölpınarlı XE "Gölpınarlı"Mevlana'dan Sonra Mevlevilik, 39. 20 Ülken, ll, 185. 1320 did not hold exuberance and love in high regard. Otherwise, he could not render Mawlawism into an orderY Hilmi Ziya Ülken supports this verdict saying: "Sultan Walad, who cannot be called a high philosopher and artist like his fat­ her, was a man of organization and an ardent believer in his father's way. Thanks to these attributions, he engaged Mawlana's intellectual and literary mavement into a powerful organization. "22 Ülken ad ds that all these were made in a very critical period, namely while some political disturbances like Mangol dominati­ on, Karamanoghlus' occupation of Konya and environs for a time, ete. were go­ ing on. Had Sulytan W alad not been so resolute, he would not have been suc­ cessfu1.23 Systemazing Rüml's teaching could only be possible by outlining this unity and humanity, which based on exuberance and , ecstacy and love, music and dance. SultÇn Walad did his with his mystic mind.24 However, it should be emphasized here that Sultan Walad's exact role in estab­ lishing Mawlaw rituals and basic principles is not precisely known. 25 First of all, with an eye to "Dawr-e Waladi"26 name and Mawlawi sources' claims on that issue, it wo­ uld be far from being a scholarly statement to say that it was Sultan Walad who ren­ dered sama' into the mukabala (ceremonial sama')27. The truth is that the sama' du­ ring Sultan Walad, or even Ulu Arif aelebi period, was the same with the sama du­ ring Rümi's lifetim. Since in Manakıb al-Arifin, which was completed in 760/1358, e.g., a source including not only Sultan Walad period, but also his grandson Emir Adil aelebi period, no mention was made of such a ceremonial sama'.28 In the tradi- ~ tions canceming the sama' during Sultan Walad's time, generally mention has been m ade of their being extremely long. In that source nothing else w as mentioned. 29 Ac-

21 Ülken, ll, 185. 22 Gölpınarlı XE "Gölpınarlı"Mevlana'dan Sonra Mevlevilik, 64. 23 Cfr. Walley, 435. 24 "Dawr-e Waladi" is a name given to part ofsamA' when dervishes go araund the sa mA' square thrice accompanied with peshrew, the beginning music. For detailed information, see Gölpınarlı XE "Gölpınarlı"Mevlana'dan Sonra Mevlevilik, 375. 25 For instance, see Top, Mevlevi Usul ve Adab, 224. 26 Cfr. Gölpınarlı XE "Gölpınarlı" Mevlevi Adab ve Erkanı, 73; idem, Mevlana'dan Sonra Mevlevilik, 282. 27 For instance, see AfiAki, ll, 840-1 (8/17) and ll, 900-1 (8/48-9).? Gölpınarlı XE "Gölpınarlı"Mevlana'dan Sonra Mevlevilik, 100, 204, 383. 28 Gölpınarlı XE "Gölpınarlı"Mevlana'dan Sonra Mevlevilik, 456. 29 Cfr. Gölpınarlı XE "Gölf!ınarlı"Mevlana'dan Sonra Mevlevilik, 204; Banarlı, 323.? SipahsAIAr, 123, 149; AfiAki, ll, 621, 633, 644-5. ? See AfiAki, ll, 811-12 (7/24).

Hülya Küçük Sultan Walad's Populism MLred Wit/ı a Tlıeosoplıical Uııderstaııding of Sujism cording to commonly approved view, sama' took its last shape during Pir Adil aele­ bi' (d.865/1460) time.30 Until XVJith century, three ceremonial music forrus called Husayni, dugah and pangah were used in Mawlawi ceremonies. Although it was ciai­ med that they were set to music by Rümi or Sultan Walad, it is certain that they be­ long to XVIth century, since they are set to music for a full ceremony.31 Sultan Walad presented his father's teaching to people ina didactic man­ ner. Sulti'in Walad, " .... a man of reason, with no much enthusiasm, who loo­ ked like an average Sufi,'m along with his father, was a devoted disciple of Shams of Tabıiz, 33 as was stated earlier. Consequently, he could have been as exuberant and vivacious as Shams; but he chose not to. Instead, became a man of reason probing to unite the inner and outer worlds and avoiding extremist mystic ideas. Sultan Walad is not in favour of preaching Sufism to ordinary people from the pulpit. For instance, after a public lecture, prominent people who were pre­ sent there, ask ParvÇna's (the Ruler) intervention to Sultan Walad to canince him to preach them. When Parvana forwarded their wishes to Sultan Wala d, he apo­ ligized again and again and then said: "The rest of our words are not those kinds of words that can be told from pulpits. People's mind can not reach the delica­ des ofthese trutlıs. (.J.....J.} ~ 01 J.ll9J J.lü-4 i.:ı.f' Jp) These meanings demo­ lish their mental abilities. (..ı..:5' ı5 ylf ı;L.:.eı .!liJ.:ıl ıJL:... .:ii J) The knowledge writ­ ten by the scholars who are busy with the extemal knowledge, are known by

30 SultAn Walad, lntihA'-nAma,·Archives of MawiAnA Museum (AMM), Ms. no 2124, v.26a. 31 SultAn Walad, Ma'Arif, 236, 256. With same discrepancies, the hadith is nar­ rated in: ai-BukhAri, AnbiyA, 19/ ManAkıb,1, 25; Muslim, FazAil ai-SahAba, 199; ete. 32 With a smail discrepancy, the full hadith is as the following: "vJ"-.ıJ.!Jt-"-..,,;1' C:ı ı..:....._ ~"t.t l"L ~'G ... J~~-:.~A:.::: t ~!- ~/ ~~j~ lfiit-~-:-:.ı..,. ~=~~e. ?1.!..:-.._ -=...:t...... t~t-~-:c:.t.:-+ı.. -=-"- ~'{ J...ı.<ı": The Prophet (pbuh) asked Gabriel: "Did you see your Lord?" Gabriel looked a little vexed and said: O Muhammad! Between 1 and· He there are seventy veils of light. Should 1become nearer, 1 would be burnt). Narreted by Muhammad lbn Ahmed lbn. Osman ai-Dhahabi Aby Abdi ilAh, Siyaru A'IAm ai-Nubala, ed. Sh. Arna-yt- M.N. ai-Arksysi, 23 vols., Beirut, 1413, VI, 241. For anather version, see Aby Nu'aym al-lsfahAni, Hılyat ai-AwliyA, 10 vols, Beirut, 1405 V, 55 .. 33 SultAn Walad, Ma'Arif, MMA, Ihtisas 5428, 5, 56, 126, 222, 295 (This epigram is alsa mentioned in Mathnawi. See Rymi, MawiÇnÇ DjaiÇI ai-Din,Mathnawi, Fac­ simile from the original, Konya [Athar-e Atika Müzeleri Müdiriyeti]. 1345/1927, IV, 168a) 1322 every religious scholars. They can read it from there." But upon their insistence, he went up the pulpit, but only to read an eloquent prayer and bid for people.34 Even in his work titled Intiha'-nama that he wrote to be benefidal to pe­ ople by his sermons, he introduces himself as a messenger sent for the high, not

for the low, "J_,w:ıl jl rô.r~ IJ J<_s...,l t; J_,..... J J>- jlt.. rô;L,\.o:. c.S _,..... : W e are messen­ ger of God to the high, so that we say to a noble (asili) the rule (usül)."35 In a detailed analysis of Sultan Walad's Ma'arlf, which is a compilation of his sermons, we observe his methodology in conveying mystical matters as the following: 1. Talking in accordance with the intellectual level of the addressee Sultan Walad always repeats that a man's speech is sign of his level of intel­ lect, and as Prophet Muhammad (pbuh) indicated, people are lke mines in va­ riety: ._,;:.All J ..,...... lll 0~b.S' 0~ı..... U'WI (People are mines like gold and silver).36 Those who see God, see Himinaccordance with his comprehension.37 Therefore, Sultan Walad, always preserved his self-possession, and when it comes to the obscure theosophical details, says: ö}. .!.)'l ~ cYWI (For the wise a sign is suffi­ cient)38 or .J.S ~ .!lJ.il Jl.,..-.ı jl 0)\.;~ J .J.S ~ Jl.,..-.ı .!l..ı.;l Lftl jl 0':>(.;\s:. t..l (The wise un­ derstand much from this few, as to the unwary, they understand few from the 39 40 much), or quoted the hadith: r-<.ı p J..u Js- ~ ~ p J..u Js- U'WI I_,...JS" (Talk to the people in accordance with their intellectuallevel, not to level of yours),41 and while talking on subjects that not everybody is in state of understanding, did not

give all the details and just says: ~ .r J ..l:--J ~~ ~ (The pen wrote this far, and then it broke!) 42 ~; J.f--'~ 0i # .5" ..:;...... Jl.,..-.ı }.ri r-" ıJ-' 1_~-j (There are

34 SultAn Walad, Ma'Arif, 27. 35 With the beginning of " ... ,..~.t:.ıı ~~>i .:ı i..:>)" (To people ..... 1 am ordere d to addressinaccordance of their intellect), narrated in: al- MunAwi, lll, 378/ v.IV, 299; al-lsfahAni, ll, 300. 36 SultAn Walad, Ma'Arif, 95, 226, 295. 37 SultAn Walad, Ma'Arif, 227, 239. Cfr. These sentences with: ''The pen wrote this far, andthenit broke!": Rymi, Fihi MA Fih, 100/ Discourses of Rumi(Or ), 180. 38 SultAn Walad, Ma'Arif, 207. 39 SultAn Walad, Ma'Arif, 284. 40 SultAn Walad, Ma'Arif, 223. 41 Simurg means 'thirty birds.' Here, it is an allusion to Simurg in Farid al-Din At­ tar's Mantıq ai-Tayr. 42 SultAn Walad, Ma'Arif,

Hülya Küçük Sultan Walad's Popıılism Mixed Witlı a Tlıeosoplıical Un derstanding of Sıı.fism many secrets hidden underthis matter. But it is not allawed to utter them),43

{-}..} .- of J;; J :>J_; t} .fr" <.ıl_;... .1- d4J ı.::....-; jl_,.:>-1 r-ı->--~.. J r-ı-s:..öf" .s'._.:. .:r-1 (These things that we told and that we will tell, are your states. The rest is not compre­ hensible by the brains, so we do not utter them}. 44 To him, these kinds of know­ ledge can be taught only by Allah, as indicated in the verse of "<.ıl _;.ll rl'- ı:..r""" )1" (The Beneficent. Has made known the Qur'an: al-Rahman 55/1-2}.45 2. Making use of Parables and Examples Sultan Walad made use ofparables and examples in his Ma'artfwhile dea­ ling with the complex subjects that were not understandable to the low. For ins­ tance, while explaining that the reason God sent prophets to people can "disso­ ciate the right from the wrong", he says: "Allah, may be exalted, says: I send yo­ u to help them to save white turtledoves from among the originally black crows, and to gather them around you." Afterwards, he explains: "Thus, the reason I re­ semble a prophet to white turtledoves, to make the subject understandable. Ot­ herwise, a hundred thousand simurg46 cannot reach his ordinary wing."47 To sum up briefly, while some Sufis teli people their visions and God's ma­ nifestations to them, and so cause misunderstanding and confusion, some atlıers use metaphors and allusions so as not to expose their visions and God's mani­ festations to non-eligible people. Sultan Walad prefers "keeping silence" when talking about delicate mystical issues. I think all these are enough to deseribe his populism (of being didactic, re­ organizing Mawlawism in an order form, ete.} as mixed with theosophical un­ derstanding of Sufism. 1324 References

Abü Nuaym al-Isfahani, Hılyat al-Aıvliya, ıovols., Beyrut, 1405. A:fHikl, Ahmad, Manakib al-Arijin, ed. Tahsin Yazıcı, 2vols., Ankara: TTK, (v. 1)1976, (v. Il)1980.

Banarlı, Nihat S., "Sultan Veled, 1226-1312," Resimli Türk Edebiyatı Tarihi, Fasikili V, .MEB, nd, np, 323.25.

al-Bukhan, Muhammed Ibn ısmail, Salıihu'l-Bukhan, Istanbul: Çağn, 1981 (1401).

al-Dhahabi, Muhammad Ibn Ahmad, Siyaru A 'lam al-Nubala, eds. Sh. Arnaı1t-M. N. el-Arksüsi, 23 vols, Beirut, 1413.

Gölpınarlı, Abdülbaki, Mevlaıui'dan Sonra Mevlevflik, Istanbul, 1953.

Gölpınarlı, Abdülbaki, Mevlevf Adab ve Erkanı, Istanbul, 1963.

Gölpınarlı, Abdülbaki, Mevlana Celaleddin, Istanbul, 1999.

Küçük, Hülya, Sultan Veled Ve Ma'arifi. Kitabu'l-Hikemiyye Adlı Ma'arif Tercüme ve Şerlıi (İnceleme-Metin}, Konya: Konya Büyük Şehir Belediyesi, 2005.

Mawlana, Djalal al-Din Rümi, Fılıi Ma Fıh , ed. B. Firüzanfar, Tahran, 1342. Mawlana, Djalal al-Din Rümi, Matlınaıvi, Facsimile, Konya [Asar-ı Atika Müzeleri Müdiriyeti], 1345/1927. Mawlana, Djalal al-Din Rümi, Discourses of Rumi (Or Filıi Ma Fihi}, tr. A.J. Arberry, Ames, Iowa: Omphaloskepsis, 2000.

al- Munawi, Abd al-Raüf, Fayd al-Qadir, 6vols., Mısır, 1356. Muslim Ibn Al-Hajjaj, Sahihu Muslim, İstanbul: Çağn, 1981 (1401)

Sipahsalar, Feridun bin Ahmad, Risala-i Fandün Ibn AJımad Sipahsalar der Alııval-i Maıvlana Djalal al-Din-e Maıvlaıvi, ed. Said Nefisi, Kitabhana-e wa aapkhana-i İkbal, Tahran, 1325. Sultan Walad, Intiha-nama, Archives of Mawlana Museum (AMM), no 2124. Sultan Walad, Ma'arij, AMM, ihtisas 5428.

Sultan Walad, Mathnaıvi-i Waladi Ba Bahr-i Klıafif, Ma 'rüf Ba Walad-nama, (Ibtidanama) ed. Djalal Humai, Tahran, 1355/1936. Top, H. Hüseyin, Mevlevf Usul ve Adabı, Istanbul, 2001.

Uzluk, F. Nafız, "Sultan Walad[']in Hayat ve Eserleri," Divan[-]ı Sultan Veled, Uzluk Basımevi, [Ankara] 1941 1-98. Ülken, Hilmi Ziya, Türk Tefekkürü Tarihi, İstanbul:Ülken, 1934. Walley, M. I., "Baha'al-din Soltan Walad", EI2, III (1898), 435-6

Yılmaz, H. Kamil, Anahatlanyla Tasavvuf ve Tarikat/ar, Istanbul, 1994. Yazıcı, Tahsin, "Çevinnenin Önsözü," in Ahmed Eflaki, Ariflerin Menkıbeleri, Tr. Tahsin Yazıcı, 2vols., İstanbul: Remzi, 1987, Il, 7,39

Hülya Küçük Sultan Walad's Populism Mixed Wit/ı a Tlıeosop/ıical Uııderstaııdiııg oj Sujism