Shamsi Tabriz

[Ruminations] The Unreadable Script / Part III Date: 1/4/02 8:18:37 PM Eastern Standard Time From: Eliza.Tasbihi@mail.mcgill.ca (Eliza Tasbihi) Reply-to: Ruminations@yahoogroups.com To: Ruminations@yahoogroups.com The Unreadable Script The Spiritual State of Shams ad-Din Tabrizi Religious leaders, instructors in Islamic canon law, and those who were envious of Rumi's popularity and influence, were just as confused as his intimate disciples. At first they merely complained. Then they began to make an issue of Shams. They slandered him, calling him a magician and a wizard. Finally, to relieve the situation, Shams, who had no intention of divorcing Rumi from his friends and followers, decided to leave Konya, departing without saying where he was going. He had separation would have been very difficult for both of them, Shams's departure was clearly very hard on Rumi. On the other hand, a brand new phenomenon emerged from him. For the first time, his disciples and close friends heard poetry coming out of him, ghazals and lyrical poems springing from the core of his being, such as: You are the light of this house; don't leave it, don't go away. Keep our sugar-like happiness continue: don't go away. (Rumi 1963-70, Ghazal 2143) Thenceforth Rumi occupied him-self with reciting his ghazals, participating in his mystical music and dance, and all the while searching for Shams everywhere. He wrote many number of letters, but had no address to send them to. Finally, reliable news of a sighting arrived from the Shams, that is, Syria, prompting him to sing out: Good news has come that Shams of Tabriz is in Shams! What daylights be will show if he should be in Shams! (ibid., Ghazal 939) Rumi is making a double pun here, playing on the words Shams, meaning both 'Syria and night' in Persian, and the assonant word Shams, which besides being the proper name, also means 'Sun' in Arabic. The idea is that in Damascus Shams illuminates Damascus as the sun brightens the dark of the night. In any case, Rumi's eldest son Baha' ad-Din Sultan Walad was dispatched to Damascus, and when he found Shams, the pair and their associates returned to Konya on foot. After fourteen months of separation, Rumi and Shams found his spiritual beloved again, his special friend, his master, each in the other. At the same time, Shams found himself in a difficult situation from before. Most of Rumi's disciples had gathered again around their master, but the theology pupils were no longer attending his classes. There were only Sufis surrounding him. At first Shams was welcomed by them, but that pleasant situation was not to last. Why was that? Because Shams was the same unreadable script. He had returned from Syria, but he ever maintained: "I did not want to come back from Aleppo [sic]!" (Tabrizi 1991, p.255) There is a story that Shams married a woman from Rumi's house. In his Maqalaat he alludes to the event thus: "When I went to her room, the room asked me: 'Why have you come here?' For a while I occupied myself looking around at the furnishings. Then she called others to come and see her strange husband. They looked at me in amazement, and she was amused by this" (ibid., p.224). Despite the fact that there had been no poetic expression in his family, Rumi found that the most eloquent verses came issuing out of him. He was so adept that he found himself even creating new meters spontaneously. Hereafter fine a change this was spiritually, it was not to the liking of the sober theologians, who resented Shams as a wizard who had put a spell on their most respected theologian. Shams was quite content with Rumi's state and expressions and did everything possible to keep him secluded from society; and Rumi preferred not to associate with others, as well, declaring: O cup-bearer! Quick! Lock the door from inside! Tell anyone who comes that I don't want to see them! (Rumi 1963-70, Ghazal 767) Opposition gradually increased, and many people around Rumi's circle came to the opinion that Shams should be killed. The man who had come to Konya one autumn, disappeared during another autumn three years later, in 1247. The most reliable accounts of Shams's fate comes from Sultan Walad, who recounts: "Shams disappeared suddenly, having already warned that he would leave Konya in such a way, so that nobody would find him again" (Furuzanfar 1970, p.76). There can be no truth to the claim that Shams was killed in Konya, because after his disappearance Rumi searched for him for a long time, even traveling twice to Damascus. In any case, many questions about Shams remain unanswered about his family, other periods of his life, his ultimate fate, and the nature of his incredible personality. As a Sufi, Shams does not conform to the conventional definition of the term, and his relationship with Rumi is also very different from that of other Sufi masters and disciples. In this exceptional case, the two of them are both master and disciple. Their relationship is beyond ordinary human understanding. The profundity of the influence of Shams on Rumi's life and works is best expressed by Gulpinarli: "Rumi was like purely clean lamp, where the oil was poured in the holder and a wick placed therein, ready to be lit; and Shams was the spark to set it a fire" (introduction to Aflaki 1959-60, p. 648). * The main reference of this article is my introduction to the complete edition of the Mathnawi which has been published in seven volumes and includes the test, commentary and a separate volume of indices, comprising 3500 pp. in total. Dated Spring 2000, Tehran: Intisharat-i Sukhan. References: - Aflaki, Sh.A. 1959-60. 'Manaqib al-Arifin'. Ed.Tahsin Yazichi, Ankara - Furuzanfar, B. 1970, 'Sharh-i ahwal-i Mawlana Jalal ad-Din Muhammad'. Tehran: Zawwar. - Rumi, J.1963-70. 'Kulliyat-i Shams-i Tabrizi'. Ed., B. Furuzanfar. Tehran: University of Tehran Press. - Rumi.J. 2000. 'Mathnawi'.7 vols. Ed., M.Este'lami. Tehran: Intisharat-i Sukhan. - Tabrizi, Sh. 1991. 'Maqalaat-i Shams'. Ed., M.A.Muwahhid. Tehran Khwarazmi. --from: "Sufi Magazine" No.52 Winter 2001/2 by Dr.Muhammad Este'lami, Professor of Persian language, McGill University, Canada Subj: Re: Shams-e Tabrizi Date: 7/27/02 3:29:38 PM Eastern Daylight Time From: SHAMSIN (Nasir Shamsi) To: harps@helbing.net In a message dated 7/27/02 8:17:58 AM Eastern Daylight Time, harps@helbing.net writes: << I look forward to being able to read your work. Please let me know when ir is ready for release. Dear Arsalaan, Salam, Please pray that things go as planned. I will let you know once the work is ready. There are aspects of Shams's life, particularly after he had left Konia for good, that need to be explored. It is untrue that Shams was killed in the reported attack on his life by his enemies among Rumi's students, including Alauddin, Mowlana's own son. The fact of the matter is that Rumi never believed in the rumour spread by his sympathisers in order to detach him emotionally and spiritually from his Master. That Rumi gave little credence to the story of shams's death is evident from his undertaking at least two, if not more, journeys to Damascus, not a nearby place, to locate Shams when the travellers reported having seen him there. Rumi's poems, particularly in Divan-e Shams Tabriz also speak of his belief that Shams was alive, only lost to him. I am fascinated by the post-Rumi period of Shams's life. I have spent 40 years researching this. I think I have the answer. I have to verify couple of things before I arrive at the conclusion. Regards, Nasir Shamsi

Sayings of Shamsi Tabriz

By the name of Allah, the Beneficent, the Merciful

From the Sayings of the King of Beloveds,
our Master Shamsuddin al Tabrizi from whose
blessing may God not deprive us.

1. If you renounce the body and attain the soul, you have attained a transient, God is eternal. How should the transient discover the eternal? What is the dust to do with the Lord of Lords? The soul is all you have by which you may escape and be saved. What then will have you done if you offer up your soul? Verse:

If your lovers bring you their soul as a gift,
I swear by your head, it is as if they carry
cumin seeds to Kerman.

If you carry cumin seeds to Kerman (carry coals to Newcastle), what price, what value, what reputation does it bring to you? Since it is such a royal court and now he is free from want, do you carry a gift of supplication, because he who is free from want likes the gift of supplication. By means of such a gift, you will suddenly be rescued from the midst of these accidents. From the Eternal something is attached to you and that is love. The net of love appeared and ensnared him, because "they love Him" is the effect of "He loves them" (Quran 5:59). From that eternal you see the Eternal and:" He comprehendeth (all) visions" (Quran 6:106). This is the whole of this discourse of which there is no end, and it will not end until the Day of Judgment.

2. The mirror does not consent, even if you prostrate yourself a hundred times before it and say to it: " there is only this defect in his face; hide it from him, since he is my friend." It says in mute language that this is certainly impossible. He says: "No, my friend, you ask me to give you (put in your hand) the mirror that you may look at yourself in it; I cannot make any pretext and reject pour demand." And in his heart, he says:" Of course, I shall make a pretext and shall not give the mirror to him. Because if I say there is a defect in his face, he cannot bear it, and if I say, the defect is in the
face of the mirror, it is still worse." But still affection does not let him make an excuse and he says:" I shall give you the mirror, but if you see a defect in the face of the mirror, do not consider it that of the mirror, but do not consider it as an accidental defect in the mirror; consider it as your own ref-lection, consider it as a defect of your own, and do not impute it to the mirror. If you do not consider it as your own defects, consider it as a defect of mine who am the owner of the mirror and do not impute it to the mirror." He says: I have agreed, and here is my oath on it, so bring the mirror, since I have no more patience." But still his heart does not allow him. He says:" Master, I shall make another pretext; perhaps he will give up the condition.; and the affair of mirror is very delicate;" but again affection does not permit him. He says (to himself): "I shall renew the condition once more" and says: " The condition and promise is that whatever defect you may see, you will not dash it to the ground and will not break its precious substance, though its substance indeed is not breakable." He says:" No! God forbid, I will never do this and will never think of it; I will never complain of any defect
in the mirror. Now give me the mirror so that you may see my politeness and loyalty." He says:" If you break it, its price is so much, and the fine (for breaking it) is so much", and he calls witnesses to this. Nevertheless, when he gives him the mirror, he runs away. He says to himself:" If the mirror is sound, why did he run away and wish to break it? When he held it before his face he saw in it an extremely ugly image and he wanted to dash it to the ground, and he filled my heart with sorrow, but he remembered the fine, the indemnity and the calling of witnesses." He said: "I whisk there were not the third condition, that of calling witnesses, so that I could cool down my heart and show him what should be done; I said this and the mirror reproached him with mute language, saying: I Do you see what you have done to me and what I have done to you?!' Now the fact is that he loves himself and has made a pretense with the mirror. For if he loves himself he can cope with himself but if he loves the mirror he can cope with neither of them. This mirror is the truth itself and he imagines that the mirror is different from him. All the same, as he has an

inclination towards the mirror, so too the mirror L an inclination towards him. It is because of the inclination of the mirror towards him that he has an inclination towards the mirror, but he thinks the opposite. If you break the mirror you would break me; because He says:" I am near the broken hearted." In short, it is impossible for the mirror to have an inclination or a partiality; and likewise for the touchstone and the balance, which both incline to the truth. If you say to the balance:" 0 balance, make this small weight heavier and put it in order", it inclines only to the truth, even if you tend it and prostrate yourself before it for two hundred years.

3. I shall say this word today and shall analyze it; it might be that once I will say the same word and will not break it into pieces. It seems difficult to say this word without hypocrisy. To say this truly and openly is the same as what the heretic teacher said to Junayd to whom he was sent by a divine order. When after a long journey Junayd arrived at his place, the teacher said:" 0 Junayd, since you set out to meet me, I have been aware of your position and I am helpless anal do not know
what to say to you. As the Shaykh said to a certain Sufi that :"even a mouse cannot trust you, how then can I divulge a secret to you?!"

4. One makes an anouncement loudly, yet the reason cannot hear it. When one is ordered to announce it in a lower voice, the reason hears, but something other than this word. Even if I try to communicate it to him, how can he hold out? That is because Junayd was not a confidant, although he was himself a Shaykh and the power of Shaykhs is different from ours and (they attained such a state of tolerance) that they say :"disbelief and Islam are the same to us, those are two clothings (for the same truth). In spite of all this power, the teacher said to Junayd: " I can say nothing t o you, for you have become famous and notorious all over the world.

5. Beware! This is the pure description of the Glorious One and it is His blessed word, but who are you and what is yours? These sayings are true and based on wisdom. Great saints make allusions in this kind of speech; and since they do this, you must show what your kind of speech is. I talk
about my position and make no reference to them,you too tell me if you have something to say and dispute about. If once the discussion becomes delicate and abstruse, one as Mawlana says takes the seal off the Quran and tradition and calls them to witness, in order to describe the subject in full detail, and it is permissible.

6. The revelation and vision of God is more evident to the men of God through Same' (the ecstatic dance), they have come out of the world of their existence, and the Sam a' brings them out of the other worlds, and meeting with God is attained. In short, there is a Sama' which is forbidden and, indeed, such a Sama' is a blasphemy; he was generous to call it unlawful. The man whose hand rises up without that ecstasy, certainly his hand, and foot, will be tortured in hell; and the hand which rises up with that ecstasy, certainly attains paradise. And there is a Same' which is lawful, and that is the Sama' of the men of mortification and asceticism, by which they can shed tears and be moved to pity. And there is the Sama' which is an ordinance and that is the Sama' of the men of ecstasy (hal). This is a real ordinance, like the five, times of prayer and the fast of Ramasan, and like consuming bread and water when necessary which is an ordinance for men of ecstasy, since it helps them to live. If a man of Sama' performs the Same' in the East, there is a Sam3' in the West for another man of Sama'; and they are aware of one another's state.

7. One said:" Mawlana is all grace (lutf), and Mawlana Shamsuddin has both the quality of violence (qahr)and of grace." A certain man said that everybody was like that. Then he came to explain and apologize, and he said, 'my intention was to deny what he said and not your deficiency.' 0 fool, since it was about me, how can you expound it and how can you apologize? He endowed me with the attributes of God, who has both violence and grace. That was not the word of God, or the Quran or the Sayings of the Prophet; it was my word uttered by him. How do you dare to say that everybody has grace ,and violence, so that they attribute this statement to me? How can everybody have both grace and violence? Then, with such intelligence and politeness, they must go to Junayd, Bayazid and Shebli, within two days.
and drink with them from the same cup. If they describe for him the conduct of those Masters, he will go mad, at the very hearing of it, even without doing their deeds. But, nevertheless, he (Junayd) died cut off from God. On his tomb a Derwish said:" O, only one curtain remained between this man and God." It was the generosity of that Derwish; you had better ask another Blerwi sh .

8. Mawlana has beauty. But I have both beauty and ugliness. Mawlana had seen my beauty, but not my ugliness. This time I shall not play the hypocrite and shall show him my ugliness, so that he may see me as a whole, both my elegance and my ugliness. Whoever found the way to my company, its sign is that the company of others becomes icy and bitter to him. Not in the way that it becomes icy to him and yet he continues the company, but in such a way that he will not be able to converse with them.

9. Our friends get warm by taking Hashish; that is the phantom of the demon (dev); here the phantom of the angel is worth nothing, still less the phantom of the demon; we are not contented with the
angel himself, still less with the phantom of the angel; what is the demon himself, to say nothing of his phantom?! Why have our friends no taste for the pure and infinite world of ours? It (Hashish) affects people, so that they understand nothing and become giddy and stupefied. A question; he said, wine is prohibited in the Quran, but Hashish is not prohibited (?!). I said:' There was a reason for each verse (of the Quran), and thus it was revealed to the Prophet; in the time of the Prophet (may peace be upon him), the companions (Sehabah) never took Hashish, for he would have punished them with death. Each verse was revealed to the Prophet to meet a certain need and for a certain reason. When the Companions recited the Quran a loud vice in the presence of the Prophet, his blessed mind was disturbed and this verse was revealed to him:" 0 Ye, who believe! lift not up your voice above the voice of the Prophet " (Quran 49:2).
Posted by Nasir Shamsi
Selections from Maqalat-i Shamsi Tabriz (Maqalat consist of the conversation of Shams Tabriz with his disciple and student, Rumi, as recorded by his son, Sultan Vald).

Shams and Rumi
By Nasir Shamsi

Shams-i Tabriz was, without doubt, a no ordinary person. He had studied Quran and jurisprudence with his father and uncle, both accomplished Jurists, very early in life. He was sent to Tabriz to seek further knowledge. He studied various sciences with Abubakar Sanjasi Tabrizi, a reknown mystic teacher of Najmuddin Kubra order. When Shams-i Tabriz demonstrated his interest in learning the esoteric and the metaphysical, he recommended that he would go to a master teacher, Kamal Jundi. Shams Tabriz who had an innate and inborn gift for the metaphysical accomplished himself as a master within a relatively short period. He was certified by Kamal Jundi as a master himself and was cautioned that he would stay away from the odinary and the mundane and that one day he will meet with someone who will act as his mouthpiece and speak to the world on his behalf. He was however told that he had to wait until his future student was ready to receive from him the promised gift. He was also advised by his master to stay away from the sufis as well as the faqihs (religious scholars) which he did. Always traveling from place to place (he was called parinda or flying bird for hat reason), Shams would show up at times at the seminaries and madrisas, however, without revealing his credentials. He disliked the mystics because they had given up the Shari’a (practice). He detested faqihs (scholars) because they indulged in useless polemics and diatribes. He avoided staying at the seminaries and khankahs. Instead he stayed at the Traders inns, showing himself as a traveling salesman. He ate very little. An occasional meal (bread and soup) would be enough for days. He virtually starved his body, as if saying no to his self. In return, he received the uncanny gift of knowing the other person's mind, predicting the events, even transferring himself from one place to another (ta’y ardh ). He was capable of doing things that seemed extra-ordinary, uncanny or supernatural to an undiscerning eye. He kept it however from the ordinary people. Rumi saw it when Shams threw his hand-written manuscripts in the water, then taking them out, dry and intact, with no sign of water on the pages. This was no magic or illusion; this was a God-given gift. In Quran, God says " Kun Fa ya Koon ".(We say, Be and it is). It is said that God lends His power or phenomenon of immediate Being to his chosen people, such as Prohets or Saints. Some people are born with these gifts, in varying degrees ( they may not even be aware of their hidden potential) while others can get there through personal struggle to get close to God ( taqarrub or salook). It is the human journey from fana to baqa. You give up your ' self ' to be one with the Ultimate. Shams-I Tabriz was born with the gift and he perfected it through suffering his self. He recognized it early on in his childhod, according to his own admission in the Maqalat ( an authentic record of his conversation with Rumi, recoded in Sultan Vald’s hand. He did not lose any time to perfect the gift of the esoteric in him. Finally, as predicted by his teacher Kamal Jundi, the flowering of Sham's gift took place and manifested itself in his counterpart, Jalal uddin Rumi. Shams was able to transfer, his knowledge and wisdom onto Rumi in a rather mysterious manner. Rumi has repeatedly said in his Mathnavi and Divan that it was not him but Shams talking through him. That is why he did not use his name in any of the verses out of more than 50,000 verses that he left behind. Rumi ends most of his poems with the name of Shams of Tabriz. In so long as this phenomenon of transfer of souls had never been witnessed before nor did it happen again in the annals of history, it makes the story of these two oceans unique and one of its own kind.