l\'IAWLANA DJALAL AL-DIN AL- AND . SHAMS-İ TABRIZI

Asst. Prof. Dr. Rasih GÜVE~, M.A. Ph.D. Department of Humaniıies, Middle · East Technicai University, Ankara.

One of the most important events in the life story of lVIawliinii. Djalii.l-al­ Diıı was his meeting with Slıariı.s-i Tahrizi who created a revolution and spi­ ritual enlightment in the .life of the p~et ..

Who was Slı.ams-i Tabrizi and .where did he come from ? This question has received different answers from . different biographers. Let us consider these answers one by one :

Dawlatshii.h infornis us that 'S/ıams al-Din Muhamniad B. Ali B.Malik­ dad came fı:om Tabriz and his family too was from the same city. He was the son of Khovind Djalii.l al-Din. He used to be called 'Nau Musulman' (a new Muslim) and w~s a descendent of Buzurg. Ummid. This Buzurg Ummid was the ruler of Almowt, between 607 and 618 A.H. Shams-i Talırizi's fat­ her sent his son secretly to Tabriz for the purpose· of education ·and Shams-i Tahrizi. spent a considerable time at Tabriz. ' 1 According to Ata Malik Djuwaini "Djalii.l al-Din J:fasan who is also called 'Nau Musulman' had only one son and his name· was 'Alii.'al-Din .Mulıam­ İnad. His time was from 618 to 653 A.H."ı Shams al-Din A~mad al~Mlii.ki accepts Shams-i Tahrizi as a son of Malikdad Ihn Ali.3 Sipalısii.lii.r did not mention either his father or his family. R.N. Nicholson supports Dawlats/ıah and says that his father Khawand ~Ala' al-Din, claimed descent from Kiya. Buzurgummid. 'Ala' al-Din ahando­ .ned his ancestral sect (the İsma'ilis), hurned their hooks and tracts, preac-

1) Tadhkira·i Dawlatshiih, P. 195 printed at Lyden, 2) Dje/ıan Kıısha-i Djıuaini, Vol. III, P. 134. Printed in T:ıhr:ıu. 3) S/ıams al-Din Alırııad al-Afliiki, Mauiilj:ib al-'Ari.Jin, F. 155. b. (quoted from A. Göl- pınarlı, 11'levlana Celiileddin, P. 49), . . . 224 R.ASİH GÜVEi\" hed in the strongholds of heresy, and privately sent S/ıams al-Din, _a youth of rare heauty, to receive his educati?n at Tabriz' 1• In our ?Pinion? if ·we say that the descendents of Shams-i Tahrizi might have come to Tahrizi from India and they might he Indian . origin, it should not he conside'red f~tastic. If we car~fully study the "information given by the early sources and later hiographers it will certainly suhstantiate our· opinion.

It: s said that his father was converted into Islam and was called Nau Musulman (New Muslim). lt is douhtful if he helonged to the Isma'ili sect as DawlaıS/ıah has said, hecause the Isma'ili sect is one of the Muslim sects and not ·a separate religion.

There was, therefore, no need for. his conversion. On the ot~er hand the name of the father of Shams-i Tahrizi, according ~o the hiographers, is Khawand 'AJa'al-Din or" Khwand Djalal al-Din. .The first name Khawand is very ~portant for us~ It is the Persi~ed and a little changed form of Govinda which is a· pure Indian name. The name 'AJii'al-Din or Djalal al­ Din is his adopted Muslim name after his conversion. AgaJn we have been told that S/ıams-i Tahrizi's father was a merchant who carried on a trade in cloth at Tabriz. There is a great possihility that he may have emigrated from India, and in order to estahlish his trade and to gain the sympathy of the officials as well as the local people, may have convcrted to Islam:

In Manii.~ al-'Arifin, Kira Khatun2, the second wife of Mawlanii. Dja­ lal al-Din, narrates story that one day Mawlii.na Djalal al-Din and Shams­ Tabrizi were meditating inside a smail room (K/ıalwat). Out of curiosity she wanted to know what was going on inside the K/ıalwat and put her eye to the key-hole. At that moment she sa~v the wall of the room open -and six big and tall men, people o~ an unknown world, apperaed inside the little room. First they saluted and after kaving kissed the e~th they put a bouquet of . roses in front of Mawlii.nii. Djalal al-Din and sat in silence until the noon wors­ hip (Namad/ı). At the sign of MawHina Djalal al-Diiı all of them stood up and performed the Namad/ı. Afteı: finishing the Namadlı they left the room 'vith great r~spect and silence. At this moment Kira Klıatun lost consçious• ness and when recovered, Mawlii.n~ Djalal al-Din came out of the K/ıalwat and gave the rose houquet to Kira· K/ıatun and reqtiested her to preserve

I) R. A. Nicholson, Dııcan-ı Shams-i Tabri=i, Introduction, P. XlX. . :!) Shnms ni-Din M.mad ai-A!lüki, Manii~b al-Arifin, Turkish Translation, Tahsin Yazı cı, PP. 96-98. RUMI AND SHAMS-I TABRIZI 225 them. On 'seeıng the rose bouquet she was astanished and desired to know what kind of roses tlıese were and from w hat country they had heen brought. She sent a few ·petals to the 'Anars (Clıemists) in the city. All the 'Agars were wery much- surprised at the smell and the color !>f these roses and they asked each other : «In the middle of the '~inter where could these roses have come from ?" Among the 'Agars a maİı. called Sharaf al-Din Khind-i '~ho used to import strange goods from India said t~at these roses were from Iiı.­ dia and could o;uy grow in the ·vicinity of 'Sarandip' Cey.lon Island. He, ho­ wever, wondered how they could grow in the climate of Rüm in that season. He especially desired to ~now lıow these roses could have heen brought to Rum. Kira Khatun's seı:vent brought hack the rose petals and t~ld the story and this surprised Kira Klıatun stili more. . J.\llawlana Djaliil· al-Din entered the room and said to her : "Please keep them and don't show· this rose bou­ quet to anyone. It has been brought to you, as a presen.t, by the J.(utbs of India who are the gardencrs of the Iram Bagh (Iram Garden) with the sole purpose of making your mind and eyes strong and powerful. Please keep them away from · evil eyes".

It has been tôld that Kira Khatun presen·ea tlıese rose petals and their smell and color did not disappear until her last breath. If anyone suffered from eye trouble the mere pressing of the rose ·petals over the. eyes brouglıt immediate relief to the patient. '

Tlıese traditions bring to our notice the fact that when J.\llawlana Djalii.l al-Din was living togethe~ with Shams-i Tabrizi the Kuıhs of India (Great Indian Mystics) were known to Shams-i Tahrizi and were in intimate touch with hoth _Sham.s-i Tahrizi and Mawlana Djıdal :al-Din. W e do not find any_ other story similar to this one before or after the meeting of Mawlana Djalii.l al-Din with Shams-i Tabrizi. This tradition bpngs us to the conclusion that Shams-i Tabrizi had some kind of relation with the Great Indian Muslim Mystics. Even today there is the Tlirhalı of Slıams-i Tabrizi in Multan, a city situated in Pakistan. According to the tra.dition, wlıich is largely spread in Pakistan, it is said that whne Shams-i Tahrizi was living in Multan,he wanted to roast a piece of meat and requ·ested th.esun to come down from the sky; his request was granted, and he roasted· the meat. But the sun never returned to its place. As a result of this the city Multan became the hotest region of Pakistan. Perhaps, during his long t:ravels in the different parts of the world, he lived in India for a considerable time or it may be that he was of Indian descentororigin. The portraits of Mawlana Djalal al-Din and Shams-i Tabrizi, 226 RASİH GÜYEN

kept in the Museum of Budapesht, supports our vie'i'. In the picttu:e Mawlana Djaliil al-Din and Shams-i Tabrizi are sitting unde~ the shade of a big tree. ·. Shams-i Tahrizi 1 'dth his long beard and hair and naked body, ;hear feet, exactly looks like an Indian sage. In this respect the other fact that clears the douht in our m.inds is the teaching and preaching of Shams-i Tahrizi. His ideas were wery similar to those ·of the Indiatı Blıakti Cult. Love and devotion to God was the main and the central part of his teaclıing . In the words of R.A. Nicholson, "He was comparatively illitarate, hut his tremendous spiritual enthusiasm hased on the conviction that he was a chosen organ and mouth-piece of Deity cast a spell over all ·who entered the· enchanted circle of his power." ı

It is worth mentioning that · ~uring the Twelfth Century A.D. Bengal was the home of the B_hakti Cult. The great mystics of Bengal and J aya Dev li­ ved in this century. The comparison of Baul Singers with MewlewiDervishes might h elp us to estahlish "SOme similarities hetween the· two schools. R. A. Nicholson in his 'Tite Mystics of Islam' says that "the Sufis soon discovered that ecstasy might he introduced artificially not only by concentration of thought, recollecÜon (), and other innocent ·methods of autohypnosis hpt .also by music, singing and dancing. These are included in th.e term Sa­ ma, which properly means nothing more than audition." 3 It should be re­ memhered that the '~hich was estahlished, according to Slıams al-Din Ahmad al-'.1\.f'Iiikl 4, by l\'Iawliiiı.ii Djaliil-1-Din himself for the memory of his heloved mtu:slı_id (Gürü), Shams-ı Tahrizi, was quite different from the Sa­ ma observeQ. hy other Sufis. After the disappearence of Slıams-i Tahrizi, · Mawliinii Djaliil al-Din requested his p~pil to make a Rıihiih (a kind of guitar) different from the Arabic Ruhiih consisting of four strings and fotu: cor­ ners and instead the Rubiib should have six strings and corners. Mawliinii Djaliil al-Din, how~ver, answers by saying that "the six corners of our Ruhah represents the seeret of si.x direction of the world. The strings which. look · like Alif (Arabic letter)·shöw that the souls are together with the Alif of Al­ lah". By saying this Mawliinii Djalal al-Din indicated that his Sama was not the same Sama which was performed by the other mystics of Islam. He accepted six directions. This is undouhtedİy an Indian helief and Indian in origin as well. In Indi an Philosophy the number of directions 'S/ıad Dis' are

.}) Türk Ansiklopedisi., Vol. X, P. 109-b. Ankara 1960, 1\I.Eğitim Basimevi. 2) R.A.Niclıolson, Dııoan-ı Slıams-i Tabri:i, Introduction, P." :ıoc. 3) R.A.Nicholson, The Mysıics of Islam, P. 63. · '~) Slıamsmnl-Din AJ.ınıad ai-Afliiki, Manii!Fib al-'Anfin, Tıırkislı Trans. of T. yazıcı,p.94 . RUi\II AND SHAMS-I '!'ABRlZI 227 si..'\:. Similarly M:awliinii. Djaliil al-Din also .acceptcd six dircctioıis, pcrhaps, due to the influence of Shams-i Tabı-izi. Against the ahove quotation which is taken from R.A. Nicholson the follo,~ing statement could he made. Nicholson gives the meaning of the word or term Sama as 'audition'. This is not correct, hecause Sama is not an Ara­ bic word and it cannot he found in Arabic Dictionaries. According to some groups of scholars this term Sama, as pe.ople pronounce it, is 'Samah'. !ts origin is most prohably from the word 'Shaman' (Priest of th~ ancient Turks before their conversion into Islam). It is known that in the religious mee­ tings of Turkmans (in Anatolia) speech, music and dance we're used as the essential part of the ceremony, performed in similaı· w ay to that pf the ancient Turks in Central Asia. This kind of ceremony is known as 'Samah' or •z;a• mah' which is a different pronunciation of the term 'Sama' elenoting to turn, to go around and sing. In Aldıtar-i Kabir (Dictionary) there is the word 'Si­ ma' which gives the meaning 'to go around and enjoy the m':lsic played on the musical instrument', But we are of the opinion that the word Sama is Sansk­ rit in origin and in dictionaries the verh Sam 1 has the meaning of 'to be agi­ tated'. :ı'he word Sama as a noun means 'equal and balanced'. Th!!t is to say when mental forces are in cquilihrium it is called a state of Yoga. On the other lıand the ho ok which is one of the four Vedas, called «Sama Veda" is the collection of hymns which can be sung or chanted during sacrificial ceremo­ nies. It is quite possible that the 'early Sufis had bonowed the term Sama from India. Dance and music are the predominant feature of Indian wors­ hip of the Deity. EYen the daneing posture or pose of Lord Shiva is regarded as the highest form of Yoga and it represeııts a s tate of perfect mental halan­ ce or cquilibriuJJ?.. . Thus the foregoing statcments force us to believe· that the father of Shams-i Tahrizi and he himself migh't have be en of Indian origin. It is.highly probable that Shams-i Tabrizi had visited lndia and stayed for a long peri­ od in this country.

W e are informed by S/ıams al-Din Al~mad al-Afliki ı and his 'MaJı:iiliit-ı Shams-i Tabrizi'3 that Shams-i Tabrizi said "I had a slıaikh in Tabriz whose name was Abu Bakr. He was caming his liv:ing by making baskets (due to

1) Sir ~[onier Monier Willim3s, A SansJ.-rit-English. Dicıionary, P, 1152. 2) Slıams ni-Din Al)m3d nl-Afliiki, lıfanii~ib ol-'Arifin, Turkish Trans. of T. Yazıcı, PP, 9Q, 338, 3) Makalat·t Shanıs-i Tabri:i, P. 8l,a. ,;\l=nscript, Korun i\Iuseum, Library No: 2154. 228 RASİH GÜVEN this he was also called Sallahaf or Zanhil-haf) and I learned many things from him. But my Slıaikh was unahle to see what I had inside of me (my heart) and nohody at all was ahle t:o see it. But only my I:ludawandi Mawlii­ na saw it". "After leaving his Slıaikh Ahu Bakr Sallabaf, Slıams-i Tabrizi travelled a lot to iıcrease his spiritual learning. During his journeys he met many competent and great authorit'es, who had given themselves up to spi­ ritual perverts. He learned many thiugs from them. Because he undertook this vast and extensive. travelling he is sometimes referred to as 'S~ıams-i Parranda - Shams the Flier." 1 According to Djami, Shams-i Tabrizi and Faf..·lır al-Din 'Ira!~ both were the disciples of Baba Kamal Djundi, hut Baba Kamal Djund.i was only one of the Khalifa of Nadjm al-Din ~uhra. Bed.iuzzaman Firuzanfer says that "This is not cÖrrect. Because many competent authorities have mentioned that FakTır al-Din 'lrii.!p was the first murid of Shaikh Balıii al-Din D/ıakaria of Multan and FakTır al-Din 'Ira.!p did not meet B~bii Kamiil Djundi at any time." ı Some other authorities also point out that Shams-i Tahrizi was a muri~ and completed hiş spiritual training under S/ıai/;/ı Rukn al-Din Sindjasl. Slıaikh Rukn al-Din Sindjasi was the disciple of ShaiJ..·h · Aw];ıad al-Din Ker­ mani. This tradition also cannot be proved.

As we mentioned before 3, Shams-i Tabrizi aı,ıd Mawliina Djaliil al-Din .first met each other in S/ıa'm (). The story told by AJ;ımad al-Af­ liiki is as follows : "One day, ip. Dımıshk, Mawlanii Djaliil al-Din was wal­ king in an open place. Among the crowd he met a strange person, dressed in a black suit and with a printed hat on his head. When this man camc near Mawlii.nii. Djaliil al-Din, he took his hand and kissed it and said 'O ! Sarraf of the worl.d :. try to find me out !' This perso:'l was the great Shams-i Tah­ rizi. Mawliinii. Djaliil al-Din could not find t;ime to speak with him heacuse ·in a very short time he di~appeared ·among the crowd." 4 Before coming to Korua, Shams-i Tabrizi spent fourteen months in !Cha­ leb (Aleppo), and people called him Kamil-i Tabrizi. He always refused to accept gifts._At some places even highly cultured persons liked to study un-

1) Slıam.s ~-Din Al:unnd nl-Aİlaki, i\!Ianii~ib al'.'4.rifin, T. Trnnslntioıı, T.Yı_ızıcı pp. 90, 338. . . 2) B.Firuzıı.nfer, Risalah dar Talıkik Akhıoal ıua Zindagnani ılfaı uliinii Djalal al-Din Mu­ hammad llfasbkhur ba JW'aıolaı o i, Tahran, 2 nd Ed., i 373, A.H.P. 51 3) 'nr. R~sih Güven, The Absoluıisnı of Slınnkaraclıarya as Compcrcd ıviı M'awlana .Tala­ lıı'ddirı Rıımi's Sclıool of Tlıouglıı, Banar:ıs Hindu University Journ:ıl, 1958. 4) S. Al)ma~ ııl-Afliiki, Jl'Ianfıhib nl-'Arifin, T. Trans. P. 86. RUl\lf AND SHAi\IS-1 TABRIZI 229 der him for some time. Shams al-Din A4Jnad al-AfHiki says that "he gave lessons at Erzurum (a city situated in the North-Eastern part of Turkey)." 1

Bediuzzaman Firuzanfer narrates that while Shams-i Tabrizi was tıa ­ velling he came to Baghdad and there he met Aw4ad al-Din Kermaıü. Shams-i Tabrizi asked him what he was doing. Aw4ad al-Din Kermani answered: "I am looking at the moon in t4e pot of water. How are you ? " S/ıams-i Tahrizi answered : "If you have no hoil on your neck why do you not look at the sky ? " Aw4ad al-Din Kermii.ni believed that the love of heautiful persons and heautiful faces will Icad one to the love of ahsolute Beauty. Therefore one should love the beautiful persons in this world. That is why Slıams·i Tahrizi asked the above mentioned question to Aw4ad al-Din Kermaıü. S/ıams-i Tahrizi helieved that if a person could rise ahove sensual feeling5 the whole ui:ı..i­ verse would then appear to him as a maniCestation of Absolute Beanty. Af­ ter hearing Shams-i Tahrizi, Aw4ad al-Din Kermii.ni replied that he would become his follower from tomorrow onwards. Shams-i Tabrizi however told him that ıie did not possess the necessary capacity to follow his path. Then Aw4ad al-Din Kermani entreated him to tlıink again and to accept him as his follower. Shams-i Tabrizi told him that he would accept 4iıİı. as his follower on condition that he would not mind drinking wine (Nahz) with him in the streets of Bag/ıdat in the presence of a large gathering of pe­ ople. AwJ:ı.ad al-Din Kermii.ni declined to do so. Then Shams-i T~rizi requ­ ested, "Can yon h_ring a win.e for me ?" He said : "No ! " Then agaiiı. Shams-i Tahrizi asked: "Can you accompany me in drinking wine ? " AwJ:ı.ad al­ Din Kermii.ni refused this request also. Thcm Shams-i Tahrizi told him that he .should go away from that place. . W e have enough proof that Shams-i Tahrizi w as not particular' ah out the rituals and of religious ohservations and teaching, hut the purpose of questioning A:wJ:ı.ad al-Din· K er m ani was only to get an idea of his spiritual abilities. It 'vas the principle of the spiritual teachers of Islam that in worldly affairs one should not look at the created things but should look at the Cre­ tor only. Shams-i Tabrizi liked an independence of thougth and action and he did not follow anyone blindly. He. was of the opinion -ıhat each should

bring out his conviction within himself. 2

L) Abdülhaki Gölpınarlı, ılileviana Celaleddin, P. 66, 2) B.Firuzaofer, Ri.siiliiJ.ı dar Tahkik Akhıcal ıva Zindaghani Maıoliinii Dialiii al-Din Mu­ lıammad i1fasbkhıır ba j\faıolaıoı, Ta/ıran, 2 nd Ed. 1373 A. H.P. 53- 54. 230 RASİH GÜVEN

It was the year 642 A.H. Saturday, 26 th J amadul'Ahir /1244 A.D. that Shams-i Tabrizi came to Konia. At this time Mawlana Djalal al-Din was nearly tlıirty eight years of age. Walad Celebi İzlıudak 1 says that "S/ıams-i Tabrizi was almost sixty years of age. This opinion is supported by Bediuz­ zaman Firuzanfer. Shams-i Tabrizi as his hahit, went to the "S/ıakar Furu­ shan Khan- Hotel of the Sugar Selicrs" 2 or to the ~'Pirindjiler IChanı- Hotel of the Rice Seliers" 3 and es tablishcCl himself in o:ç.e of the rooms of this K han (Hotel). He pretended to be a rich mcrchant, while in the reality he had only one old and broken mat (in his room) and he used a brick as a pillow and there was ıiothing else except a water pot.

W e do not know exactly how long Shams-i Tahrizi' stayed in Konia and how Mawlana first met him and was powerfully inspired by him. The fire dormant in Mawla~a was ignited by this wonderful . Mawliinii was now led to the esctasies of mysticism so far unknown to him. There are dif­ ferent stories and traditions told by differcnt persons in this conneetion. The account of the first mceting of Mawliina with Shams-i Tabrizi has heen ela­ borately explained by the early sources.

According to S/ıams al-Din·al-Afliiki, one day Shams-i Tabrizi was sitting near by the door of the IC/ıan (Hotel). Mawlanii Djaliil al-Din was coming from the Madrasa (School) of "Pan.bafı.rus/ıan- Co tton Seliers" on a strong mule a~d was accompanied by his disciples and learned men who were walk.ing on foot. Shams-i Tabrizi immediately got up and came forward and took the reins of the mule and asked Mawliinii Djalal al-Din whether Biiyazid al-Bis­ ~iimi was greater than Muhammad. Mawliinii Djalal al-Din replied "No ! Muhammad is th0 last of the prophets. Bayazid al-Bis·~ami cannot he com­ pared with Muhammad," Shams-i Tahrizi agaiıi ''why Muhammad had said with- regard to God (Allah) that we do not know Thee as we should," and "why Bayazid alBistiimi siıi d I am pure and how great is my personality." Mawlanii., hecausc of the serlous nature of the question, got down from his mule and lost consciousness. _When he gained h.is senses he took the hand of Shams-i Tabrizi in his hand hrought him to h.is madrasa. Both of them entered the very smail room and no one was even allowed to enter the .room for forty days. S ome others say that they did not come out for three months. 4

1) A. Gülpınarlı, Mev/ôna Celôleddin, P. 67. 2J S. Al.unad al-Aflüki, Manökib 'al'Arifin, T, Trans. P.- 91 3) Risala-i Sipii.hsiilar, P. 168. ·~) S. A~mnd al-Aflöki, ı'\!lanaldb al-'lırifin, T. Trnns By T. Ynzıcı, P. 91-92. RUMI AND SHA!\IS·I TABRIZl 231

The same story has been told by Djami with the follo"~ng addition "When Shams-i Tabrizi questioned, Mawlana Djalal al-Din gave the correct answer and exıılained the secret. Shams-i Tabrizi exlaimed and fell down fainting. Mawlana got down from his ass and asked his pupil to take Shams-iTab!izi to his Madrasa. Until Slıams-i Tabrizi recovered consciousness his head was lying in the lap of Mawliina Djalal al-Din. When Slıams-i Tabrizi recovered he too1t the hand of Mawlana and for three months they bot~ sat togeth~r _ in one room day and night, keeping fast during the period. N o one dared to go in·the room." ı

Muhi al-Din Abd-al-Kadir, the author of the "Al }$:iivii~ıb al-1\tludiah" (Briglıt Stars) and the contemporary of Sultan Walad, son of the Mawlana Djaliil al-Din, narrates the story of the spiritual revolution ~ Maw lana Dja­ lal al-Din as follows : "One day Mawliina was sitting in his house with some books and so me of his students were also pre-sent at the time. At that moment Shams·i Tahrizi came into the room and sat down near Mawlana. He poin­ ted to the books and asked Mawlana what these things were. Mawliinii ans­ wered "you do not know this thing." Mawlan.a had not concluded his ans­ wer when sudde~y his books burst into flame. Mawliina Djalal al-Din asked Shams-i Tarbizi : " What is this ?" Shams-i Tabrizi answered : "You also · d~ not know this thing," Then S/ıams-i Tabrizi went away. With this inci-­ dent MawHina Djalal al-Din's life was revolu~onised. He came out of his ho­ use and left his Madrasa, his serve:nts and children and began to wonder in the cities and towns. H e also bega:n to compose poems abuiı.dantly. Mawliina Dj~liil al-:Din could not reach Shams~i TabriZi because he had disappeared."

The same story has been told by Amin _Alıma d Razi the anthor of "Haft Iklim" and Satfalibek Azer, the author of "Atasbgada" ·which runs as fol­ lows : When Shams-i Tabrizi came to Konia be went to the meeting place· of MawHinii Djalal al-Din. Djalal al-Din was· sitting. near a water tank . (Kiı­ awz) and be had some books witb him. Shams-i Tabrizi asked Mawlana Dja· lal al-Din : "What are these books ?" Mawliinii Djaliil al-Din answ_ered : "This is called Khal 'mere talking', you have nothing to dowith tbese things." Then Shams-i Tabrizi threw all the books into the water. A:nd Mawliina Dja­ liil al-Din sorrowfully said to Shams-i Tabrizi "What have you done ? Tbese books included some notes by my father and they are not to be found any­ where." Shams-i Tabri;i put his hand in:to the water tank and bro~ght out

1) B. Finızanfer, Risiilal;ı dar Tahkif• Akhıval ıoa Zindaghani Maıuliinii Djaliil al-Din Mıı­ hnnımad Mashkhıır ba Mıııclawı, Tnıbran , 2 nd Ed. 1373 A.H. P.S6. 232 RASİR GÜVEN

the hooks one by one and these books had no mark of water at all. Djalal al-Din asked : "What is the seeret of this ?" S/ıams-i Tahrizi told : "This is Zii'f-ı IC/ıal, you do not know this thing'.'. This incident created the founda­ tion of friendship between Mawliinii Djaliil al-Din and Shams-i ~abri?:i.

We find the same story in the "Travels of Ibr_ı. Battüta." :The account ~f the revolution which occurs in the life of Maw~ana Djalal al-Din is as fol­ lows : "Djaliil al-Din first engaged himseli in teaclıing and students used to go to him in his madrasa in Konia. Mawliina Djalal al-Din use<ı. to teach Fıkh. One day a confectioner (K/ıalwadjı) with his plate full of sweets (K/ıalwa) came to madrasa of Djaliil al-Din aıid he was seliing each piece for one Ku­ rus/ı. Djaliil al-Din told him to bring the plate before him. The confectioner gave a piece of Candy to Djaliil al-Din and Djalal al-Din took and ate it. And the confectioner went away and nobody knew him and no one else was given abit of K/ıalwa. At that time Djalal al-Din ceased his teaclıings and began to search for the confectioner. He did not return to his madrasa for a long time and his pupils after waiting for a long time began to search for him, but they did not know his whereabouts. After some years Djalal al-Din came back and started reciting his Persian poems. His pupils began to write down his poems and the calleetion was given the title Matlı.nawi." 1

According to Dawlatslıiih, one day Shaildı Rukn al-Din Sindjasi tol~ Slıams-i Tabrizi that he must go 'to Rum. At Rum there w as a person who was already full of burning, who ho d put a fire in the heart of this person. Slıaiklı Rukn al-Din Sindjiisi was the murshid of Slıams-i Tabrizi. Slıams-i Tabrizi on this order of his murslıid left for Rum (Turkey) and came to Konia. He saw Djalal al-Din who was goi.ng from madrasa to .his house, riding on an ass, accompanied by his followers. Slıams·i Tabrizi at once became aware that this "-;as the person in whose search he had come to Rum. He als.o ine: ·- - luded himself in the throng of the followers of Djaliil al-Pin. While crossing the road Shams-i Tabrizi questioned Djalal al-Din : "What is the purpose of Rıyazat (Penance) and what is the purpose of knowledge :" Mawliinii Dja- . liil al-Din answered : "Purpose is notlıing hut .to know the prophet's · Sunnat and the teachings of the Slıariat. Is there anytlıing beyond this ?" Shams-i Tabrizi answered: "Knowledge is -ı:he thing that reaches to the known." Dja­ liil al-Din puzzled. after llstening to the utterance of Shams-i Tabrizi hecame the follower of Shams-i Tahrizi and .he did not indulge any more in teaching as hedid hefore.

1) H.A.R. Gibb, Ibn Bagu~a, Travels in Asia and Africa (1325-1354) P. 130- 131. RUMI AND SHAMS-I TABRIZI 233

These traditions as narrated by the early sources as well as by the bio­ graphers help us to know a little more alıout Shams-i Tabrizi. Shams-i Tab­ rizi is reported to be an enemy of knowledge gained from hooks. It is under the influence of Shams-i Tabrizi that Mawliinii Djaliil al-Din was cut off al­ most completely from the world of his companions and his books and became devoted to a life of inwardness with the passion not to he seen among the common Sufis. Mawliinii Djaliil al-Din was, so to say, swept off his f~et by this powerfully passionate mysti~ hrimming with inner knowledge and spi­ ritual strength.

"You S/ıams-i Tahrizi are the heauty and pride of the universe Who is that king who is not ever your beggar by his heart and soul ? "

The stanza stated above clearly reveals Mawliinii Djaliil -al-Din's deep and abiding interest in Shams-i Tabrizi. In fact this became so much of an all-absorbing passion in him that he even neglected his murits (disciples). The murits did not like this at all and they showed such a strong disappro­ val of Shams-i Tabrizi's friendship with Mawlıinii Djaliil al-Din that Slıamsi-i Tabrizi was forecd to flee to Sha'm (Dımıshk-Damascus) on Thursday, the 21 st ?f Shawwal 643 A.H. The companionship of Mawliinii. Djalii.l al-Din with Shams-i Tahrizi lasted only for sb..1:een months. At first Mawlii.nii. Djaliil al­ Din did not know where Shams-i Tabrizi had gone. But at last he came to know that Shams-i Tahrizi was at Dımıshk . He hegan corresponding with Shams-i Tabrizi. Some of his letters wcre composed in verse.

Mawlii.nii. Djalii.l al-Din continued to love Shams-i Tabrizi and he felt highly upset during the ·absence of Shams-i Tabrizi. Even the murits and the pcople of Konia repented for keeping away Shams-i Tahrizi from Maw­ lanıi Djaİii.l al-Din and. they requested Mawliinii. to induce Shams-i Tabrizi to return to Konia. Sultan Walad, son of Mawlii.nii. Djaliil al-Din, went to Sha'm (Damascus) to hring hack Shams-i Tahrizi. This time S/ıams-i Tab~ rizi stayed at Sha'm for fifteen months. According to Shams al-Din .Alj..mad al-Aflii.ki, Sul~an Bahii.'al-Din Walad went to Sha~m witlı twenty of his men and Shams-i Tabrizi consented to go hack to Konia. It was on the eighth of May 1247 A.D.f Muharram in 645 A.H. that S/ıams-i Tabrizi arrived at Konia. Before entering the city Sul~an Baha'al-Din Walad sent a messenger to his father informin_g him of the arrival of Shams-i Tahrizi. Mawlii.nii. Djalar al­ Din gave all his cloths and dresses to the messenger and witlı his pupils and friends, de.rvislıes, high officials went to meet Slıams-i Tabrizi outside the city. 234 RASİH GÜVEN

Mawliinii Djaliil al-Din expressed his happiness in the following manner : "He comes, a man whose like the sky ne'er saw, awake or dreaming, Crowned with eternal flame no flood can lay. Lo, from the flagon of thy love, O Lord, my soul is swimming, And ruined all my body's house of clay !

When first the Giver of the grape my lonely heart befriended. Wine fired my hosom and my veins filled up, But when this image all mine eye possessed, a voice descended : 'Well done, O sovereign wine and pearless Cup ! ' Love's might arm from roof to hase each dark ahode in hewing, Where chinks reluctant catch a golden ray. My heart, when Love's sea of a sudden hurst into its viewiııg Leaped headlong in, with 'Find me now who may ! '

As the sun moviııg, clouds hehind him run, All hearts attend thee, O Tahrizi's Sun ! " 1

After the arrival of Shams-i Tabrizi the people of Konıa became angry with Mawlana Djalal al-Din and started criticising him bitterly hecause this time also he gave himself fully to the Sama and music, even changing his clo­ ths and old dresses and leaving his teaching. This augered the people and his murits stili more. Shams-i Tahrizi announced that he would disappear in such a manneı- that no one would be able to observe his depature from the place. And this is· wlıat lıappened in 645 A.H.

According to Shams-al-Din Al}mad al-Aflaki, seven persons hid tlıem­ selves to kill Shams-i Tahrizi. When they saw an opportunity they thrust · their knives - into the hody of· Shams-i Tabrizi. As pointed out by Alıdulhaki Gölpınarlı and JYiakiilat informs us ı that the name of the second son of Mawlana Djalal al-Din, 'Ala'al-Din Celehi, was ~so associated with the martyrdom of Shams-i Tahrizi. After his arrival in Konia for the secon~ time Shams-i Tahrizi was married to the adopted daughter of Mawlana, Kimya IChatun who died after a short time Shams-i Tabrizi liked this girl very much. As they were married during winter, Ma,v­ lana· Djaliil al-Din gave to the ne·wly married couple one room inside the madrasa. 'Ala'al-Din Celebi during his "isits to hi~ fatlıer, Mawliina Djalal

1) R.A.Nicbolson's translation, Persiaıı Pomcs edited by A.J. Arberry P. •lB. 2) ılfakii/31, P. 26, lines 8-10 l\Iruıuscript, Konia l\Iesum Library, No: 2154. RUMI AND SHAMS-I TABRIZI 235

al-Din, often used to pass by the room which was occupied by S/ıams-i Tah­ rizi and his wife. Shams-i Tahrizi did not like the attitude of 'Alii'al-Din Ce­ lebi and asked him not to pass by the room.The behaviour of S/ıams-i Tah­ rizi towards 'Ala•ai-Din Celebi created serious trouhlc and this ultimately contributed to the martyrdom of S/ıams-i Tahrizi. lt is also possible that 'Alii'al-Din Celehi loved the same woman and wanted to marry Kimya Khatun.

S/ıams al-Din Al)mad al-Afliiki gives l!S two d.ifferent stories in regard to the martyrdom of Shams-i Tabrizi : · 1. The first tradition is taken from Sultan Bahii.'al-Din Walad by Shams al-Din AJ.ımad al-Afliiki. This runs as follows: When Mawliinii Djaliil al-Din and Shams-i Tabrizi were sitting in the room alone, some one told Mawliinii Djaliil al-Din that they were calling him to death. Mawliinii Djaliil al-Din, after keeping silent for some time replied: "He verily is all creation and com­ mandment. Blessed he Allah, the Lord of the world" After listening to these words Shams-i Tahrizi left the room. The seven men hiding just outside on the verandalı attacked him. At the cry of Shams-i Tahrizi all of them lost con­ sciousness. When they recovered they found a few drops of hlood and when Mawliinii Djaliil al-Din heard the cry of Shams-i Tahrizi said that "Whate­ ver God wills, so be it". There is not the least doubt that this story was invented afterwards. If Mawlana Djaliil al-Din had known of the end of Shams-i Tabrizi how. could he have permitted him to go out? He had alıeady gone twice to S/ıa'm (Da­ mascus) in order ~o find his beloved friend, therefore it is almost impossible to believe this tradition.

2. The second tradition which is told by Shams-al-Din AJ:ımad al-Af­ liiki, has heen narrated by Fatma Khatun, the wife of Sul~an Walad ~d the mother of illu 'Arif Celehi' and daughter of Şalal) al-Din Zarküh. According to this tradition Shams-i Tahrizi had heen martyred and his hody was thrown into the well. One night during a dream Shams-i Tahrizi informed Sultan Walad that his hody was lying in the well. Sultan Walad accompanied by some of his friends went to the well and took out the hody and huried in the i\ıladrasa which was· quite near the tomh of Amir Badr al­ Din Gawhartash. It may be added in this connection that the Madrasa was huilt by Amir Badr al-Din Gawhartas/ı. · The second tradition appears to he much more reasonahle and may he true as, on account of this episode, even today in Konia there is the Dhawiya 236 RASİH Gi.ı'"vEK of Shams-i Tabrizi and the sarcophagus of Shams-i Tabrizi is placed on the well wlıich is covered and not used. In this way we are forced to believe the tradition told by Slıams al-Din Al).mad al-Aflaki.

•t...s it is stated by Abdulbaki Gölpmarlı, there is another belief that Shams-i Tabrizi was buried near the tomb of Mawlana Djaliil al-Din's father Sul~an'al-illama. In the mausoleum, especially at the left side of Sul~an'al-1nama's tomb ılıere is the tomb of Şala~J. al-Din Zarküb wlıiclı is known through the inseription written on the tombstone. Tlıere is anotlıer tomb-stone at the right side of Sul~an'al-illama's tomh and this sarcoplıagus does not bear any inscription on it. It is, accor­ ding to tradi tion, the place where Fariduıi b. AIJ.mad Si palısalar was huried. Adjacent to Sipalısaliir's tomb one cannot fail to notice the tomb of Ala'al­ Din Celebi, the eldest son of Mawlana Djaliil al-Din wlıose name is associa­ ted with the martyrdom of Shams-i Tabrizi. Tlıere is another tomb quite close to 'Ala'al-Din Celebi's sarcophagus and the inscription on the tomh­ stone indicates that it belongs to Shamsal-Din Yakhya, a very close relative of the sons of Mawlana Djaliil. al-Din on the maternal side. He died in the year 692. A.H. Seventh Rabi al-Akhir 1293 A.D. exactly twenty years after the death of Mawlana Djaliil al-Din. This created some confusion among the biographers as well as the followers of Mawlana Djaliil al-Din. Therefore it has been created the belief of Makam-ı Shams-i Tabrizi, in the mausoleum."

Shams-i Tabrizi met a martyr's death on fifth' S/ıahan 645 A.H.fThur­ sday of November, 1247 A.D. According to Al).mad al-Afliiki 1 this date falls on the sevenılı day after the death Kimya K/ıatun, his wife.

Djiiml also quotes the story wlıich is narrated by Al).med al-Aflaki and adds this : "That when those seven men became conscious they saw sÔİi:ı.e drops of blo o d and nothing else." 2

Badiuzzaman Firuzanfer 3 does not accept the ahove mentioned stories as trustworthy and he seems to agree with Sultan Walad's view that Shams-i Tabrizi left Konia secretly and no one actually knew where he had gone. Shams-i Tabrizi was not killed in Konia, but left secretly. His sudden disap- . pe arance led _others to believe that he was actually killed in the city Konia

1) A. Gölpmarlı, Mevlcina Celôleddin, P. 85. 2) B. Firuzruifer, Risiilalı dar Tahkik Aklııvalıoa Zindaghani 1\Iaıvliı.nii Djaliil al-Din i\1ıı­ lıanımad llfashkhur bo llfaıulaıvi , Tahran, 2 nd Ed., 1733, A.H.P. 76. 3) Ibid. P . 76. RUMI AND SHAMS•I TABRIZI 237

itself. B. Firuzanfer's view is supported by the tradition which is stated aho­ ve while e~laining the nationality of Shams-i Tahrizi that we have his tomb in the city of Multan. The martyrdom of · Slıams-i Tahrizi was kept seeret from Mawlii.na Dja­ lal al-Din for a long time. He was very sorrowful ıind he could not help expres· sing his grief to others in this matter. Stili he gave himself fully to the Sama · and Music. According to Al.unad al-Mİaki 4 Mawlana· Djalii.l al-Din made a special dress with open coller from a cloth named IOıindihari and requested his pupil to make Ruhah (Guitar), with si....: sides and six strings. He relin· quished all worldly things and continued to compose love poems. And he did not pay any attention to any of his disciples and relative.s. At this the people of Konia h~came more angry with him, hut he alway_s showed his kin­ dness and gentleness towards his opponents. Later on some one informed Mawlana Djalii.l al-Din that Shams-i Tah­ rizi was living in Sha'm (Damaseus). Sul!an Walad in "Ibtita Nii.mah" and "1\lla~i~ab al-'Ariff.n"1 writes that Mawlii.na Djalii.l al-Din left Konia in se· arhch of Shams-i Tahrizi and went to Sha'm (Damascus). There many people paid great respect and showed great affection to Mawlana Djalii.l ·al-Din and. hecame his murits (Disciples). But unfortunately his search was not succes· sful. He could not find Shams-i Tabrizi, hut Sultan W alad informs us that Mawlii.na Djalal al-Pin dııring his visit .to Sha'm realized that he was one with his helowed friend at least in spirit and soul. He came back to Konia. But this time he returned a greatly chan.ged man and gave him.self to the helief that they 'vere one spirit and soul.

According to Sultan ~alad "Mawlanii. Djal~ al-Din went to Dım.ıshk like a partridge and ·returned to Konia a~ a falcon. Formerly if he fotind him· self like a ·drop of water, he now hegan to f~el that his life had become like an overflowing sea. He· could not help feeling a change in the inner recess of his heart. He called all the musicians, cried before them and chowered on them his sea of love that was rising in waves. The people of Konia were very much suprrised and kept on asking each other what kind of madness had overtaken Mawlii.na Djalal al-Din. A _few years later, MawHinii. Dfalii.l al-Din along with some of his disciples and friends again went to Sha'm (Damas­ cus). He remained t here, as it is told in Ibtida Nama/ı, for many months, for days and nights he was restless. But this time from the second visit· of Slıa'm

1) Shams-al • Din ~ad al-Afliiki ıvlanükiib al-'Ari.fin, Turkish Trans.; Tahsin Yazıcı, P. 231. 288 RASİH GÜVEN he returned a completely new man. The restlesness had passed away and he looked quite serene and peaceful. The sun was rising in his own being. He used to say that since he was an embodiment of Shams-i Tabrizi what else was he looking for ? Alıeady I embody his beauty and kindness, h:is finer qualities. I was pr~ising his beauty but the beauty admired by me was my attitude. I wııs se·arching for my own self. Just like ~ wine inside. the clay-pot overflowing and fo arning within." 1 The dates of these two journeys however are not known. Even the biog­ raphers have not mentioned tlıem at all and we can only get some informa­ tion from "Ibtida. Namah". According to Sul~an Walad, Mawlana Djalal al­ Din's first visit to Sha'm took place immediately after the ma~tyrdom of Shams-i Tabrizi. During this first visit, how long Mawllinli Dj~al al-Din stayed in Sha' m is ·not known. According to Badiuzzaman Firuzanferı .these two journeys might have taken place between the years 645- 647 A. H. It is surprising that neither Sul~an W ala d nor Sipahsalar mention Shams­ i Tabrizi's martyrdom. According to Abdülbaki Gölpınarlı2 the Shams-i Tab­ rizi's ma:rtyrdom was kept seeret from Mawllina Djalal al-Din for a long pe­ riod therefore he could not believe the rumours that were reaching him about the death of Sh!!ms-i Tabrizi. After his visit to Slıa'm some years had alıeady passed and Mawllina Djallil al-Din had found cansolation in Şal~ al-Din Zarküb. At t his time the end of Shams-i Tabrizi was told to him. Then Maw­ lana Djalal al-Din believed that Shams-i ~abrizi . was dead and after this in his poems he lamented his death.

BIBLIOGRAPHY

1 - AFLAKI, Shamsal-Din A~mad al-,.Maniikib aP_Arifin, .Turkish Trans­ lation by Tahsin Yazıcı, Şark İslam Klasikleri : 26. 2 - ARBERRY, A.J., Pers.ian Poems. 3 - FİRUZANFER, Bediuzzaına , Risala~ dar Talıkik Akhwal 1va !:i~ ­ daglıani 1\llawllina Djalal al-Din i\llıılıammad l\1ashkhur ba Mawlaıvi, Tahran, 2 nd Ed. 1373, A.H. ,_ı. ~ GIBB, H.A.R., Ibn Bagıı~a, Travels in Asia and Africa (1325- 1354).

1) Abdülbaki Gölpın.arlı, i\.Jevliina Celaleddin, P. 89. 2) B. Firuzanfer, Ri$iiliil.ı dar Tahkik Akhıoal ıua Zindaghani 11iaıvliinii Dja1ü1 al-Din Mu­ lıamnıad .il1ashkhıır ba ı1iaıvlaıui, Tahran 3 nd Ed. 13.73, A.H .P. 87. ROJIII AND SHAJ\IS· I TABRIZI 239

5 - GÖLPINARLI, Ahdülhaki, ıYievliina Celaleddin, İkinci Basım, İnkilap Kitab_evi, İstanbul, 1952. 6 - GÜVEN, Rasih, The .Absolııtism of Shankaraclıarya as Compered With 1\tlawlfına ]avalıı'ddin Rumi's School of Tlıought, Ba.İı.aras Hindu Uni­ versity Journal, 1958. 7 - Djehan Kushai Djuwaini, Vol. III. Printed in Tahran. 8 - NICHOLSON, R.A., Divan-ı Shams-i Tabriz. 9 - NICHOLSON, R.A., The i\tlystics of Islam, London, G. Beli and Sons Ltd. 1914. 10 - MAKALAT-l SHAMS-I T ABRlZ, l\'Ianuscript, Konia Museum Lih- rary, No : 2154. ll - FAIÜDUN b . .A.\ımad, Risiilii-i Sipahsalar. 12 - Tadhkira-i Dawlatsha.h, printed at Lyden.

13 - WALAD, Sul~an, Ibtida Nama/ı . .1 4 - WI~LIAM:S, Sir Monier Monier, A Sanskriı - English Dicıionary.