Shams-i Tabrizi and Rumi first meeting
Sean
Shams-i Tabrizi and Rumi
By Nasir Shamsi
Rumi's first meeting with Shams-i Tabrizi that turned him literally upside
down,because of the mystical shock he experienced in his first encounter
with a man gifted with extraordinary esoteric powers on the path of '
Salook' (a measure of nearness to God )-- the goal of all mystics-achieved
through completely submitting 'self" (nafs) to the Most High to the point
where it starts mirroring in its purified depth the reflection of the powers
of the Most High. Rumi, in his late thirtees was a jurist of the first order
with accomplishments in religious sciences, including Quran, tradition and
fiqh and was leading a loyal Muslim community in Konya in Eastern Iran
(called Khorasan then), now Turkey. His fame as a theophosopher, it appears
had travelled beyond his area to Damascus and Allepo, two major centers of
learning where Rumi had also travelled to fulfil the academic requirements
of a Faqih or Jurist. He had, it appears, attained an honorable position
among his peers. But there was a certain feeling of unfulfilment, disquiet,
an emptiness, an appetite, a craving, a yearning, a desperate need to go
beyond the worldly state, to the world unknown, the world beyond, the higher
hemisphere, the domain of the Most High that even angels fear to tread. He
knew he could not do it alone. He was in need of a spiritual Guide, a
Mentor, skilled in the metaphysics of the intended ' space travel ' , a
consummate pilot who can help navigate this flight into the higher realms of
existence. Shams Tabriz, a man in early sixties, having accomplished himself
in religious sciences had studied under different teachers in Tabriz. He had
however epitomized his skills on the path of ' salook ' under the
affectionate tutelage of an accomplished teacher and a great mystic of the
time, known as Baba Kamal Jundi. He secluded himself for years with him,
praying in ' chillas ' ( a mystic exercise, praying for 40 days in total
seclusion, seeking His Grace). It was Baba Kamal who had predicted to Shams,
when he told him that he had a lot on his chest which he could not
adequately express in words, that he was soon to meet a person who will
become his ' tongue ' , ( his alter-ego ). Led by a dream, Shams set out on
a journey to Allepo and then to Koniya where he finally discovered the pal
he had been looking for. The legend goes that Rumi was sitting by the water
( a pond) with his students and a pile of books when Shams walked in as a
wayfarer with dishevelled hair, After greetings, he asked Rumi pointing to
the books (manuscripts) what was it. Rumi answered interrogatively ' what
would you know ? '
The visitor reached for the the pile of books and threw them in the water.
These were Rumi's hand written manuscripts and he was greatly upset by the
unexpected rage of the unknown man. Shams bent down to the water, restoring
the pile of books with no sign of water on them. A bewildered Rumi managed
to ask, " what was it ? " and Shams answered him back in Runi's own words, "
What would you know " and left. That was it. Rumi threw away his religious
raimant and his hat chasing Shams. He found him at the house of one
Salahuddin Zarkob where he went in total seclusion in a room for six months.
Only Salahuddin was allowed to go in. Rumi came out a totally changed
person. He danced around reciting poetry in
Persian. Another version regarding the first encounter of Shams and Rumi
relates to the verbal exchange that happened, when an old darvish stopped
Rumi on his the way to the mosque and abruptly asked him: " tell me, who is
greater Ba-Yazid Bastami or Mohammad(s)? " Rumi's answer was
obvious.Mohammad(s) is the best among God's creation,how can you compare him
to Ba-Yazid who was only a scholar ? Shams replied: The Prophet says" Ma
arafnak-e haggah marefetek" i.e. I am incapable of knowing You(God) the way
You deserve it, whereas Ba-Yazid declares " Sobhani maa aazaama shaeni"? (Oh
what I have achieved in knowing Him!). Rumi, who was essentiallay a man of
Sharia at the time wondered and asked Shams to provide the answer. Shams
added :The difference is on account of each person's capacity. Mohammad (s)
had an unlimited capacity to drink from the river of Ma'arefat (gnosis or
knowing God), but Ba-Yazid had yet drank only a glass of that ' wine '.
Shams-i Tabrizi's answer to the question overwhelmed Rumi and leaving his
disciples, he pursued the visitor to one Salahuddin' house.They went in
isolation for forty days; Mowlana Jalal uddin Rumi was transformed during
this period. This was in 1244 AD. Shams stayed with him for less than two
years when upset by the hostility of Rumi's disciples, spearheaded by Rumi's
own son, Alauddin , one day Shams left unannounced. Rumi was greatly upset
by this separation. He danced around spaontaneously uttering verses in '
firaq ' (separation) with his Master, his students recording the muse. This
valuable wealth of mystic poetry, about 50,000 vreses, are preserved in the
form of what is known as Divan-e Shams Tabriz ( Rumi uses Shams as nom de
plume in the poem, not mentioning his name anywhere,such was his sense of
identification with the teacher, to total annihilation of himself, to reach
a complete 'ittesal' (merger) with his Murshid (spiritiual Mentor). When he
learnt that he was seen in Damscus (Syria), he sent out his son, Sultan
Valed with a letter and regrets and repentance of his entourage begging him
to return. Shams returned to Koniya and was received with great respect. The
mystic meetings resumed, Shams-e Tabriz often sharing his profound thoughts
and vision with Shams and his disciples. The jealousy and anger,however,
resurfaced soon among Rumi's disciples, the jurists (mullas) of the town
also joining hands with them this time. And Shams left one day suddenly
without leaving a trace behind. That put Rumi in a mystic frenzy. He danced
around in the street, the madresa and the gardens uttering spontaneous songs
that led to his holding regular 'Sama' (dancing prayer) meetings with his
disciples joining him ( now known as the dance of the whirling dervishes).
In the beginning, Rumi always addresses Shams-i Tabriz but eventually in his
spiritual quest for the lost companion, he annihilates himself and finds
Shams in himself; in his later poetry, it is Shams who is talking (true to
the prediction of Baba Kamal), thus Rumi becoming an extension of Shams, his
alter-ego. This a fascinating story of two of the greatest human beings who
ever inhabited this planet earth !
http://www.shamsitabriz.net/shamsitabriz.html
Ken
That is lovely. Thanks again!
--
Ken
