Shamsi Tabriz's beliefs in the light of his intimate conversations with Rumi, as recorded in "Maqalat-i Shams-- a most authentic source.
by Nasir Shamsi
Let us try to have an understanding of Shams Tabriz's beliefs through a study of Maqalat-i Shams Tabriz, annotated by Mohammad Ali Muvehhedi. This discussion, I sincerely submit, must be viewed as a purely academic endeavor, aimed at understanding who really Shams-i Tabriz was, in the light of his conversations recorded by Mawlana' son, Sultan Valad and other members of Rumi's entourage. What Shams-i Tabriz believed and what he said did certainly influence Rumi, dedicated as he was to his teacher. Hence the significance of trying to understand Shams through his own conversation. Based on my studies spanning over 40+ years, I came to believe, even before I came across Maqalat-i Shams during my visit to Cambridge University Libarary in March 1997, that Shams Tabriz was a great Shia Muslim Scholar. I think that Shams's influence on Rumi is largely responsible for his great adoration for Ali and and for his calling Ali as ' pride of every prophet and saint ' and declaring that Ali was the foremost Muslim, empowered with esoteric qualities.
A close study of Maqalat-e Shams Tabriz confirmed my earlier findings. The elements of Shiite belief show up here and there in Shams Tabriz's conversations. I will quote here only a few episodes. It is remarkable that, in these observations, Shams Tabriz , quite often exercises a certain restraint-- a kind of refrain-- dropping subtle hints, often omittimg the " unpopular " names (like name of Ali ). Ordinarily, a reader may not even notice it at first readng, but if you know these episodes or events before hand you'll understand who is he talking about and where is he leading his listners. It seems he had already talked about these things to Rumi, who it is understood must always be there in these meetings. I'll prefer to list the selected events as episodes:
Episode 1:
Maqalat-i Shams,Page 95: About one who earned the Prophet's trust and was given esoteric powers: Guft, Ya Rasulullah, hamah beh man hawala me kuni masalhat sihaba ra dareen kar, chura ?Farmud aari, zera ameeni, wa amanat shuma zahir. EEn mardaman ra ruz qayamat gardan me kunim taqleed shuma ra. Khud aan pesh nazar eistada sat wa muayena shudah. wa dar amane aqebat wa qiyamat shuma ra cheezi maa'aloom ast, wa pesh eestada sat keh deegran ra az rawi sama wa rawayat ham khabr neest az aan, zera tu aan fard neesti keh aan wahid..........
" (He) said to the Prophet: O Messenger of Allah, you send everybody to me . What is advisable in regard to the companions ( they may not like it) ? He replied, "Yes, I do this because you are my trustee(ameeni) and your trutworthiness is known to me. On the day of judgement, we'll subject people to your authority. This is in front of our eyes and you know about the world beyond and the day of judgement so many things and can see them so clearly and ostenibly that others are not aware of. even though hearing and by stories.
The Prophet had a most busy life and he often sent persons in need of any help or if they had a question, to Ali who then attended to their need. Ali was however concerned that other companions may not like it. Hence this episode. That Ali was many a time made the Prophet's trustee to act on his behalf is also authenticated. The history bears testimony to the fact that on the night of Hijra(migration of the Prophet from Mecca to Madina)the prophet entrusted all the amana (things placed in his custody by the Meccans) to Ali to be returned to their owners. So Ali was made the trustee to act on his behalf. Another event when a heavy trust was placed on Ali was he was asked by the Prophet to personally go to Ka'aba and place the newly revealed Sura Tauba (al-ahzab) on the wall of ka'aba after reading out aloud. All Muslims agree on the details of this important milestone raeched by the Muslims when acting on Allah's commndment, the pagans(kuffar)of Mecca were told that from now on they could not enter the vicinity of Ka'aba.
It is recognised by most Sufi circles thst nobody except Ali was the recipient of asrar (secrets) from the Prophet. A'l-Hakim, a great sunni author of "mustadrak" reports this hadith in his book: " The prophet told Ali, you are a chief (or leader) in this life as well as in the next world. ( Anta sayyedun fid-dunya as well as the next world.).The Shafe'i writer, ibnal Mughazali reports another hadith: The Prophet said Ya Ali, you are the distributer of heaven and hell. ( Ya Ali, anta qaseem al jannah wan- nar ). Ibnal Hajar Asqalani, and al-Qandozi ,both prominent sunni writers report this tradition: " Hazrat Abu Bakr told Ali: I had heard the Prophet saying: ' nobody will be able to cross the "pul sarat" (purgatory gate)except those who carry an entry pass (parwana) from Ali..
This incident and several others aassociated are now a common knowledge but particularly emphasised by the Shias and the Sufis. Ali himself talks about the asrar (secrets) and the special information placed in his trust by the Prophet about this world and hereafter (dunya wal akhira) in his lectures and epistles compiled as Nahjul Balagha. Shams is refers here to Ali , without mentioning his name because he knew they will be disapponted. This is what is known as taqiyya ( a prudent restraint ) permissible only among the Shias. Rumi probably knew who Shams was talking about.
Episode 2 Maqalat page 121-122Evidence of taqiyya:Rast natawanam.Guftan, keh man rasti aghaz kardan mara beirun me kardand. agar tamam rast guftami beyakbar hama-e shahr mara beirun kardandiI cannot tell the (whole) truth, because they wanted to send me out. If I would speak the whole truth, the whole town will have sent me out. A little(I tell you) indicates that there is much(more) , that is to say the words are few but their meanings are many.
Masalan jawali shakkar aanja nehada sat, yak shakh aawurdand,aan andar dall ast bar aan basyar..... (page122)There is, for example (masalan, a sack full of solid sugar;someone brings a piece of it, this little piece indicates that there is much (more) of it. A little truth(similarly) gives a hint to his whoe truth, and a little of his pretension and dissumulationof the truth indicates that there is much(more) of that with him.
Episode 3Ali's sleeping on the Prophet's bed on the night of Hijraaknoo(n) yaki darmian rahi ba khatri khufta sat. Yaki amad az bandgane Khuda begoyam no-umeed shawi. No-umeed me-sho kek ummeedhastNow,someone (Ali) is sleeping in a way full of hazards. A servant of God (another person) comes and wakes him up. But that person (the waker ) is sleeping (himself) compared to him(Ali). If I tell you the (whole) description of that sleeping man, you will be disappointed by yourself. ( So) I shall not tell it. so that you are not disapponted. There are many hopes,do not be dispppointed.At this point, Shams refrains by saying another sentence,not directly related and he concludes it again by a reference to the sleeping manajba lil muhibb kaif benaam , meaning: How a lover can sleep ! The reference again is to Ali's sleeping in the way of Allah, defying all hazards of that fateful night when the pagans of Mecca had plotted to kill the Prophet and he escaped in the darkness of the night, while Ali slept in his bed.
This event is one of the most extensively reported event in the books of all schools. There is consensus of all Muslims that in imminent danger of bing assaulted by the Meccans who have hatched a conspiracy to kill him, the Prophet acting on the advice of the Arch-Angel Jabreel (Gabrial) asked Ali to to sleep in his bed while he escaped with his companion, abu Bakr on way to Madina.{Refer: Ibn Athir in usudul ghaiba, Abu Ishaq Nishapuri, Fakharuddin Razi, JalaludDin Suyyuti, Masnad Ahmad Hanbal, Ibn Hisham (siratun Nabi), Abil Hadid in Sharah Nahjul Balagha, sibte Ibne Jozi in Tazkiarah, Imam ghazalai in Ihyaul Ulum and many others.}
Episode 2:
Maqalat page 121-122: Element of taqiyya in rumi's conversation : Rast natawanam.Guftan, keh man rasti aghaz kardan mara beirun me kardand. agar tamam rast guftami beyakbar hama-e shahr mara beirun kardandi I cannot tell the (whole) truth, because they wanted to send me out. If I would speak the whole truth, the whole town will have sent me out. A little(I tell you) indicates that there is much(more) , that is to say the words are few but their meanings are many. Masalan jawali shakkar aanja nehada sat, yak shakh aawurdand,aan andar dall ast bar aan basyar..... (page122)>There is, for example (masalan), a sack full of solid sugar;someone brings a piece of it, this little piece indicates that there is much (more) of it. A little truth (similarly) gives a hint to his whoe truth, and a little of his pretension and dissumulation of the truth indicates that there is much(more) of that with him.
Episode 3: About Ali's sleeping on the Prophet's bed on the night of Hijra: Aknoo(n) yaki darmian rahi ba khatri khufta sat. Yaki amad az bandgane Khuda begoyam no-umeed shawi. No-umeed me-sho kek ummeedhast Now,someone (Ali) is sleeping in a way full of hazards. A servant of God (another person) comes and wakes him up. But that person (the waker ) is sleeping (himself) compared to him(Ali). If I tell you the (whole) description of that sleeping man, you will be disappointed by yourself. ( So) I shall not tell it. so that you are not disapponted. There are many hopes,do not be dispppointed. At this point, Shams refrains by saying another sentence,not directly related and he concludes it again by a reference to the sleeping man: ajba lil muhibb kaif benaam , meaning: How a lover can sleep ! The reference again is to Ali's sleeping in the way of Allah, defying all hazards of that fateful night when the pagans of Mecca had plotted to kill the Prophet and he escaped in the darkness of the night, while Ali slept in his bed. This event is one of the most extensively reported event in the books of all schools. There is consensus of all Muslims that in imminent danger of bing assaulted by the Meccans who have hatched a conspiracy to kill him, the Prophet acting on the advice of the Arch-Angel Jabreel (Gabrial) asked Ali to to sleep in his bed while he escaped with his companion, abu Bakr on way to Madina.
{Refer: Ibn Athir in usudul ghaiba, Abu Ishaq Nishapuri, Fakharuddin Razi, JalaludDin Suyyuti, Masnad Ahmad Hanbal, Ibn Hisham (siratun Nabi), Abil Hadid in Sharah Nahjul Balagha, sibte Ibne Jozi in Tazkiarah, Imam ghazalai in Ihyaul Ulum and many others.} Let me stop here. I'll be back soon,inshaallah.
The EPISODE 4
Maqalat Page 111Regarding the quality of Ali's Iman (Belief):Qolo-hu: agar mard sukhan goyed haman sayatish be-shenaasim,wa laikin shayed keh aan haal na booda bashad, bar qadr-olayiq fahem mustamaan fufta bashed,zera ham oo gufta asat, ya'ani Ali Raziallah anho: " Lo koshefal ghita ma azdadto yaqinan", wa agar aan haal oo bashad pas ein sukhan dawamhaal oo na baashed. "
He(Ali) says: Man is hidden in his tongue and speech;that is to say that if a man talks I know him (as he is) at that very moment.;and if he does not talk, I will know him in three days " But perhaps this is not what he means and it does not match his state, (it seems that) he said it only according to the (level of )understanding of his audience. For he himself (i.e. Ali,may Allah be pleased with him) has said : " Even if the veil was be removed( Kushefal ghita), it will not increase the certainty (of my iman). " (which means Ali is in elevated on such a station (maqam) of "yaqeen" (belief) that if the Ghaib (hidden) was made manifest to him. it will not make any difference in his belief) The opening sentence is a quote from Ali's lectures in the Nhjaul Balagha. Shams Tabriz again avoided mentioning the name in the first place, knowing the poor digestion of the Koniyans. But toward the ened, it appears he could not help mentioning the name of Ali, while talking about one of his most beautiful sayings. It is often quoted by Shia scholars to demonstrate that Ali had been able to achieve an extra-ordinarily high station (maqam) where you believe in God as if you were seeing him. So it will make no difference even if all veils are taken away. Once again, this kind of talk about Ali is generally the characteristic of the Shias who associate such perfection to their Imams. This statement, " Lo kashiful ghita " is a household maxim among the Shias, but I have never seen it quoted by the Sunnis.
Episode 5
Maqalat page 84 on how the Muslim Sheikhs will face God in the presence of the Prophet and his progeny (Muhammad-o-Aale Muhammad).....but it is strange that that they should uncover the jewel and put it in front of him and that he is still unable to see it at all ! But if it was not so, how can he utter words of Socrates (Saqrat), Hippocrates (Baqrat), the Akhwane Safa and the Greek philosophers and what will he say) when he is face to face with Muhammad and his offspring (dar hazoore Muhammado Aale Muhammad ) and the children of his body and soul (i.e. Hassan and Hussain), not the children of his body(water and clay) while God is also present and watching them. I hope Frank Lewis and Ibrahim will reflect at this statement and advise me what does it point to ? This is a most unambiguous statement, an admonition to Shaikhs like Ibn Arabi and his like, who,influenced by hellenistic theories had digressed. They are being admonished for their inability to see the excellence of aale Muhammad. What do you think about a rather amazing question asked by Shams Tabriz . It can be paraphrased in these simple words, " What face will you show to the Prophet and his offsprings(Muhammad-o Ale Muhammad) and Hassan and Hussain, the children of Muhammad's heart and soul (dil-o jan-- Muhammad) on the Day of Judgement , in the presence of Allah ".
Only Shias, but none of the four Sunni schools, believe that Ahlul Bait (family of the Prophet) will have a role on the Day of Judgement. This and the foregoing discussion, based on the actual conversations of Shams-i Tabriz, as recorded in Maqlat-i Shams in Sultan Valed's own hand, testify, without an iota of doubt, to the fact that Shams Tabriz was Shia.
Episode 6
On page 95 of the Maqalat, Shamsi Tabriz brings up this remarkable tradition of the Prophet, without mentioning Ali's name. But this can be verified that the person asking the question from the Prophet is nobody other than Ali (who else could be ?)
" He (Ali ) said to the Prophet: “0 Messenger of God, you send everybody to me, why not other companions?” (Guft: Ya Rasulullah, hamah beh man havalah me kuni maslehat sahabah ra darin kar?) He said:" Yes, I do this because you are my trustee (ameeni)and your trustfulness is known to me. These people will be subjected to your authority on the Day of Judgment
(Een mardaman ra ruz-i qiyamat dar gardan mi kunem taqlid-i shuma ra). This is known and has been observed. And you know (the mysteries) of the world beyond and the Day of Judgment and you see them them so clearly, while the other (companions) do not know about all this, even through acquired knowledge (hearing and stories). For you are not but a unique person-one who is unique in his time- and you should restrain from divulging the secrets (to others), and talk to them only in vague and ambiguous words, except to the person who wishes to be with you alone".
by Nasir Shamsi
Let us try to have an understanding of Shams Tabriz's beliefs through a study of Maqalat-i Shams Tabriz, annotated by Mohammad Ali Muvehhedi. This discussion, I sincerely submit, must be viewed as a purely academic endeavor, aimed at understanding who really Shams-i Tabriz was, in the light of his conversations recorded by Mawlana' son, Sultan Valad and other members of Rumi's entourage. What Shams-i Tabriz believed and what he said did certainly influence Rumi, dedicated as he was to his teacher. Hence the significance of trying to understand Shams through his own conversation. Based on my studies spanning over 40+ years, I came to believe, even before I came across Maqalat-i Shams during my visit to Cambridge University Libarary in March 1997, that Shams Tabriz was a great Shia Muslim Scholar. I think that Shams's influence on Rumi is largely responsible for his great adoration for Ali and and for his calling Ali as ' pride of every prophet and saint ' and declaring that Ali was the foremost Muslim, empowered with esoteric qualities.
A close study of Maqalat-e Shams Tabriz confirmed my earlier findings. The elements of Shiite belief show up here and there in Shams Tabriz's conversations. I will quote here only a few episodes. It is remarkable that, in these observations, Shams Tabriz , quite often exercises a certain restraint-- a kind of refrain-- dropping subtle hints, often omittimg the " unpopular " names (like name of Ali ). Ordinarily, a reader may not even notice it at first readng, but if you know these episodes or events before hand you'll understand who is he talking about and where is he leading his listners. It seems he had already talked about these things to Rumi, who it is understood must always be there in these meetings. I'll prefer to list the selected events as episodes:
Episode 1:
Maqalat-i Shams,Page 95: About one who earned the Prophet's trust and was given esoteric powers: Guft, Ya Rasulullah, hamah beh man hawala me kuni masalhat sihaba ra dareen kar, chura ?Farmud aari, zera ameeni, wa amanat shuma zahir. EEn mardaman ra ruz qayamat gardan me kunim taqleed shuma ra. Khud aan pesh nazar eistada sat wa muayena shudah. wa dar amane aqebat wa qiyamat shuma ra cheezi maa'aloom ast, wa pesh eestada sat keh deegran ra az rawi sama wa rawayat ham khabr neest az aan, zera tu aan fard neesti keh aan wahid..........
" (He) said to the Prophet: O Messenger of Allah, you send everybody to me . What is advisable in regard to the companions ( they may not like it) ? He replied, "Yes, I do this because you are my trustee(ameeni) and your trutworthiness is known to me. On the day of judgement, we'll subject people to your authority. This is in front of our eyes and you know about the world beyond and the day of judgement so many things and can see them so clearly and ostenibly that others are not aware of. even though hearing and by stories.
The Prophet had a most busy life and he often sent persons in need of any help or if they had a question, to Ali who then attended to their need. Ali was however concerned that other companions may not like it. Hence this episode. That Ali was many a time made the Prophet's trustee to act on his behalf is also authenticated. The history bears testimony to the fact that on the night of Hijra(migration of the Prophet from Mecca to Madina)the prophet entrusted all the amana (things placed in his custody by the Meccans) to Ali to be returned to their owners. So Ali was made the trustee to act on his behalf. Another event when a heavy trust was placed on Ali was he was asked by the Prophet to personally go to Ka'aba and place the newly revealed Sura Tauba (al-ahzab) on the wall of ka'aba after reading out aloud. All Muslims agree on the details of this important milestone raeched by the Muslims when acting on Allah's commndment, the pagans(kuffar)of Mecca were told that from now on they could not enter the vicinity of Ka'aba.
It is recognised by most Sufi circles thst nobody except Ali was the recipient of asrar (secrets) from the Prophet. A'l-Hakim, a great sunni author of "mustadrak" reports this hadith in his book: " The prophet told Ali, you are a chief (or leader) in this life as well as in the next world. ( Anta sayyedun fid-dunya as well as the next world.).The Shafe'i writer, ibnal Mughazali reports another hadith: The Prophet said Ya Ali, you are the distributer of heaven and hell. ( Ya Ali, anta qaseem al jannah wan- nar ). Ibnal Hajar Asqalani, and al-Qandozi ,both prominent sunni writers report this tradition: " Hazrat Abu Bakr told Ali: I had heard the Prophet saying: ' nobody will be able to cross the "pul sarat" (purgatory gate)except those who carry an entry pass (parwana) from Ali..
This incident and several others aassociated are now a common knowledge but particularly emphasised by the Shias and the Sufis. Ali himself talks about the asrar (secrets) and the special information placed in his trust by the Prophet about this world and hereafter (dunya wal akhira) in his lectures and epistles compiled as Nahjul Balagha. Shams is refers here to Ali , without mentioning his name because he knew they will be disapponted. This is what is known as taqiyya ( a prudent restraint ) permissible only among the Shias. Rumi probably knew who Shams was talking about.
Episode 2 Maqalat page 121-122Evidence of taqiyya:Rast natawanam.Guftan, keh man rasti aghaz kardan mara beirun me kardand. agar tamam rast guftami beyakbar hama-e shahr mara beirun kardandiI cannot tell the (whole) truth, because they wanted to send me out. If I would speak the whole truth, the whole town will have sent me out. A little(I tell you) indicates that there is much(more) , that is to say the words are few but their meanings are many.
Masalan jawali shakkar aanja nehada sat, yak shakh aawurdand,aan andar dall ast bar aan basyar..... (page122)There is, for example (masalan, a sack full of solid sugar;someone brings a piece of it, this little piece indicates that there is much (more) of it. A little truth(similarly) gives a hint to his whoe truth, and a little of his pretension and dissumulationof the truth indicates that there is much(more) of that with him.
Episode 3Ali's sleeping on the Prophet's bed on the night of Hijraaknoo(n) yaki darmian rahi ba khatri khufta sat. Yaki amad az bandgane Khuda begoyam no-umeed shawi. No-umeed me-sho kek ummeedhastNow,someone (Ali) is sleeping in a way full of hazards. A servant of God (another person) comes and wakes him up. But that person (the waker ) is sleeping (himself) compared to him(Ali). If I tell you the (whole) description of that sleeping man, you will be disappointed by yourself. ( So) I shall not tell it. so that you are not disapponted. There are many hopes,do not be dispppointed.At this point, Shams refrains by saying another sentence,not directly related and he concludes it again by a reference to the sleeping manajba lil muhibb kaif benaam , meaning: How a lover can sleep ! The reference again is to Ali's sleeping in the way of Allah, defying all hazards of that fateful night when the pagans of Mecca had plotted to kill the Prophet and he escaped in the darkness of the night, while Ali slept in his bed.
This event is one of the most extensively reported event in the books of all schools. There is consensus of all Muslims that in imminent danger of bing assaulted by the Meccans who have hatched a conspiracy to kill him, the Prophet acting on the advice of the Arch-Angel Jabreel (Gabrial) asked Ali to to sleep in his bed while he escaped with his companion, abu Bakr on way to Madina.{Refer: Ibn Athir in usudul ghaiba, Abu Ishaq Nishapuri, Fakharuddin Razi, JalaludDin Suyyuti, Masnad Ahmad Hanbal, Ibn Hisham (siratun Nabi), Abil Hadid in Sharah Nahjul Balagha, sibte Ibne Jozi in Tazkiarah, Imam ghazalai in Ihyaul Ulum and many others.}
Episode 2:
Maqalat page 121-122: Element of taqiyya in rumi's conversation : Rast natawanam.Guftan, keh man rasti aghaz kardan mara beirun me kardand. agar tamam rast guftami beyakbar hama-e shahr mara beirun kardandi I cannot tell the (whole) truth, because they wanted to send me out. If I would speak the whole truth, the whole town will have sent me out. A little(I tell you) indicates that there is much(more) , that is to say the words are few but their meanings are many. Masalan jawali shakkar aanja nehada sat, yak shakh aawurdand,aan andar dall ast bar aan basyar..... (page122)>There is, for example (masalan), a sack full of solid sugar;someone brings a piece of it, this little piece indicates that there is much (more) of it. A little truth (similarly) gives a hint to his whoe truth, and a little of his pretension and dissumulation of the truth indicates that there is much(more) of that with him.
Episode 3: About Ali's sleeping on the Prophet's bed on the night of Hijra: Aknoo(n) yaki darmian rahi ba khatri khufta sat. Yaki amad az bandgane Khuda begoyam no-umeed shawi. No-umeed me-sho kek ummeedhast Now,someone (Ali) is sleeping in a way full of hazards. A servant of God (another person) comes and wakes him up. But that person (the waker ) is sleeping (himself) compared to him(Ali). If I tell you the (whole) description of that sleeping man, you will be disappointed by yourself. ( So) I shall not tell it. so that you are not disapponted. There are many hopes,do not be dispppointed. At this point, Shams refrains by saying another sentence,not directly related and he concludes it again by a reference to the sleeping man: ajba lil muhibb kaif benaam , meaning: How a lover can sleep ! The reference again is to Ali's sleeping in the way of Allah, defying all hazards of that fateful night when the pagans of Mecca had plotted to kill the Prophet and he escaped in the darkness of the night, while Ali slept in his bed. This event is one of the most extensively reported event in the books of all schools. There is consensus of all Muslims that in imminent danger of bing assaulted by the Meccans who have hatched a conspiracy to kill him, the Prophet acting on the advice of the Arch-Angel Jabreel (Gabrial) asked Ali to to sleep in his bed while he escaped with his companion, abu Bakr on way to Madina.
{Refer: Ibn Athir in usudul ghaiba, Abu Ishaq Nishapuri, Fakharuddin Razi, JalaludDin Suyyuti, Masnad Ahmad Hanbal, Ibn Hisham (siratun Nabi), Abil Hadid in Sharah Nahjul Balagha, sibte Ibne Jozi in Tazkiarah, Imam ghazalai in Ihyaul Ulum and many others.} Let me stop here. I'll be back soon,inshaallah.
The EPISODE 4
Maqalat Page 111Regarding the quality of Ali's Iman (Belief):Qolo-hu: agar mard sukhan goyed haman sayatish be-shenaasim,wa laikin shayed keh aan haal na booda bashad, bar qadr-olayiq fahem mustamaan fufta bashed,zera ham oo gufta asat, ya'ani Ali Raziallah anho: " Lo koshefal ghita ma azdadto yaqinan", wa agar aan haal oo bashad pas ein sukhan dawamhaal oo na baashed. "
He(Ali) says: Man is hidden in his tongue and speech;that is to say that if a man talks I know him (as he is) at that very moment.;and if he does not talk, I will know him in three days " But perhaps this is not what he means and it does not match his state, (it seems that) he said it only according to the (level of )understanding of his audience. For he himself (i.e. Ali,may Allah be pleased with him) has said : " Even if the veil was be removed( Kushefal ghita), it will not increase the certainty (of my iman). " (which means Ali is in elevated on such a station (maqam) of "yaqeen" (belief) that if the Ghaib (hidden) was made manifest to him. it will not make any difference in his belief) The opening sentence is a quote from Ali's lectures in the Nhjaul Balagha. Shams Tabriz again avoided mentioning the name in the first place, knowing the poor digestion of the Koniyans. But toward the ened, it appears he could not help mentioning the name of Ali, while talking about one of his most beautiful sayings. It is often quoted by Shia scholars to demonstrate that Ali had been able to achieve an extra-ordinarily high station (maqam) where you believe in God as if you were seeing him. So it will make no difference even if all veils are taken away. Once again, this kind of talk about Ali is generally the characteristic of the Shias who associate such perfection to their Imams. This statement, " Lo kashiful ghita " is a household maxim among the Shias, but I have never seen it quoted by the Sunnis.
Episode 5
Maqalat page 84 on how the Muslim Sheikhs will face God in the presence of the Prophet and his progeny (Muhammad-o-Aale Muhammad).....but it is strange that that they should uncover the jewel and put it in front of him and that he is still unable to see it at all ! But if it was not so, how can he utter words of Socrates (Saqrat), Hippocrates (Baqrat), the Akhwane Safa and the Greek philosophers and what will he say) when he is face to face with Muhammad and his offspring (dar hazoore Muhammado Aale Muhammad ) and the children of his body and soul (i.e. Hassan and Hussain), not the children of his body(water and clay) while God is also present and watching them. I hope Frank Lewis and Ibrahim will reflect at this statement and advise me what does it point to ? This is a most unambiguous statement, an admonition to Shaikhs like Ibn Arabi and his like, who,influenced by hellenistic theories had digressed. They are being admonished for their inability to see the excellence of aale Muhammad. What do you think about a rather amazing question asked by Shams Tabriz . It can be paraphrased in these simple words, " What face will you show to the Prophet and his offsprings(Muhammad-o Ale Muhammad) and Hassan and Hussain, the children of Muhammad's heart and soul (dil-o jan-- Muhammad) on the Day of Judgement , in the presence of Allah ".
Only Shias, but none of the four Sunni schools, believe that Ahlul Bait (family of the Prophet) will have a role on the Day of Judgement. This and the foregoing discussion, based on the actual conversations of Shams-i Tabriz, as recorded in Maqlat-i Shams in Sultan Valed's own hand, testify, without an iota of doubt, to the fact that Shams Tabriz was Shia.
Episode 6
On page 95 of the Maqalat, Shamsi Tabriz brings up this remarkable tradition of the Prophet, without mentioning Ali's name. But this can be verified that the person asking the question from the Prophet is nobody other than Ali (who else could be ?)
" He (Ali ) said to the Prophet: “0 Messenger of God, you send everybody to me, why not other companions?” (Guft: Ya Rasulullah, hamah beh man havalah me kuni maslehat sahabah ra darin kar?) He said:" Yes, I do this because you are my trustee (ameeni)and your trustfulness is known to me. These people will be subjected to your authority on the Day of Judgment
(Een mardaman ra ruz-i qiyamat dar gardan mi kunem taqlid-i shuma ra). This is known and has been observed. And you know (the mysteries) of the world beyond and the Day of Judgment and you see them them so clearly, while the other (companions) do not know about all this, even through acquired knowledge (hearing and stories). For you are not but a unique person-one who is unique in his time- and you should restrain from divulging the secrets (to others), and talk to them only in vague and ambiguous words, except to the person who wishes to be with you alone".
posted by Nasir Shamsi | 12:29 AM
1 Comments:
Masterpiece....
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