Шамс Табризи
Шам-и-Тарез | |
|---|---|
 Бюст Шамс в Хой, Иран | |
| Рожденный | 1185 |
| Умер | 1248 (в возрасте 62–63) |
| Место отдыха | Хой , Иран |
| Оккупация | Ткач, поэт, философ, учитель, |
| Part of a series on Islam Sufism |
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Шамс-я Табризи ( Персидский : Шамс Табризи ) или Шамс Аль-Дин Мохаммед (1185-1248) был персидским [ 1 ] Относительно [ 1 ] поэт , [ 2 ] который считается духовным инструктором Mewlānā Jalāl Ad-Dīn Muhammad Balkhi , также известного как RUMI и с большим уважением в поэтической коллекции Руми, в частности, Диван-I Shams-I Tabrīzī . Традиция утверждает, что Шамс учил Руми в уединении в Кони в течение сорока дней, прежде чем бежать в Дамаск . Гробница Шамса-я Табризи была недавно номинирована в качестве сайта всемирного наследия ЮНЕСКО .
Жизнь
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According to Sipah Salar, a devotee and intimate friend of Rumi who spent forty days with him, Shams was the son of the Imam Ala al-Din. In a work entitled Manāqib al-'arifīn (Eulogies of the Gnostics), Aflaki names a certain 'Ali as the father of Shams-i Tabrīzī and his grandfather as Malikdad. Apparently basing his calculations on Haji Bektash Veli's Maqālāt (Conversations), Aflaki suggests that Shams arrived in Konya at the age of sixty years. However, various scholars have questioned Aflaki's reliability.[3]
Shams received his education in Tabriz and was a disciple of Baba Kamal al-Din Jumdi. Before meeting Rumi, he apparently traveled from place to place weaving baskets and selling girdles for a living.[4] Despite his occupation as a weaver, Shams received the epithet of "the embroiderer" (zarduz) in various biographical accounts including that of the Persian historian Dawlatshah Samarqandi. This however, is not the occupation listed by Haji Bektash Veli in the Maqālat and was rather the epithet given to the Isma'ili Imam Shams al-Din Muhammad, who worked as an embroiderer while living in anonymity in Tabriz. The transference of the epithet to the biography of Rumi's mentor suggests that this Imam's biography must have been known to Shams-i Tabrīzī's biographers. The specificities of how this transference occurred, however, are not yet known.[3]
Shams' first encounter with Rumi
[edit]On 15 November 1244, a man in a black suit from head to toe came to the famous inn of Sugar Merchants of Konya. His name was Shams Tabrizi. He was claiming to be a travelling merchant. As it was said in Haji Bektash Veli's book, "Makalat", he was looking for something which he was going to find in Konya. Eventually he found Rumi riding a horse.
One day Rumi was reading next to a large stack of books. Shams Tabriz, passing by, asked him, "What are you doing?" Rumi scoffingly replied, "Something you cannot understand." (This is knowledge that cannot be understood by the unlearned.) On hearing this, Shams threw the stack of books into a nearby pool of water. Rumi hastily rescued the books and to his surprise they were all dry. Rumi then asked Shams, "What is this?" To which Shams replied, "Mowlana, this is what you cannot understand." (This is knowledge that cannot be understood by the learned.)
A second version of the tale has Shams passing by Rumi who again is reading a book. Rumi regards him as an uneducated stranger. Shams asks Rumi what he is doing, to which Rumi replies, "Something that you do not understand!" At that moment, the books suddenly catch fire and Rumi asks Shams to explain what happened. His reply was, "Something you do not understand."[5]
Another version of the first encounter is this: In the marketplace of Konya, amid the cotton stalls, sugar vendors, and vegetable stands, Rumi rode through the street, surrounded by his students. Shams caught hold of the reins of his donkey and rudely challenged the master with two questions. "Who was the greater mystic, Bayazid [a Sufi saint] or Muhammad?” Shams demanded. "What a strange question! Muhammad is greater than all the saints," Rumi replied. "So, why is it then that Muhammad said to God, 'I didn't know you as I should have,' while Bayazid proclaimed, 'Glory be to me! How exalted is my Glory! [that is, he claimed the station of God himself]?" Rumi explained that Muhammad was the greater of the two, because Bayazid could be filled to capacity by a single experience of divine blessings. He lost himself completely and was filled with God. Muhammad's capacity was unlimited and could never be filled. His desire was endless, and he was always thirsty. With every moment he came closer to God, and then regretted his former distant state. For that reason he said, "I have never known you as I should have". It is recorded that after this exchange of words, Rumi felt a window open at the top of his head and saw smoke rise to heaven. He cried out, fell to the ground, and lost consciousness for one hour. Shams, upon hearing these answers, realized that he was face to face with the object of his longing, the one he had prayed God to send him. When Rumi awoke, he took Shams's hand, and the two of them returned to Rumi's school together on foot.
After several years with Rumi in Konya, Shams left and settled in Khoy. As the years passed, Rumi attributed more and more of his own poetry to Shams as a sign of love for his departed friend and master. In Rumi's poetry Shams becomes a guide of Allah's (Creator) love for mankind; Shams was a sun ("Shams" means "Sun" in Arabic) shining the Light of Sun as guide for the right path dispelling darkness in Rumi's heart, mind, and body on earth.
Death
[edit]
According to contemporary Sufi tradition, Shams Tabrizi mysteriously disappeared: some say he was killed by close disciples of Mowlana Jalaluddin Rumi who were jealous of the close relationship between Rumi and Shams, but according to many certain evidences, he left Konya and died in Khoy where he was buried. Sultan Walad, Rumi's son, in his Walad-Nama mathnawi just mentions that Shams mysteriously disappeared from Konya with no more specific details.[6][7]
Shams Tabrizi's tomb in Khoy, beside a tower monument in a memorial park, has been nominated as a World Cultural Heritage Center by UNESCO.[8]
Discourse of Shams Tabrīzī
[edit]
The Maqalat-e Shams-e Tabrizi (Discourse of Shams-i Tabrīzī) is a Persian prose book written by Shams.[9] The Maqalat seems to have been written during the later years of Shams, as he speaks of himself as an old man. Overall, it bears a mystical interpretation of Islam and contains spiritual advice.
Some excerpts from the Maqalat provide insight into the thoughts of Shams:
- Blessing is excess, so to speak, an excess of everything. Don't be content with being a faqih (religious scholar), say I want more – more than being a Sufi (a mystic), more than being a mystic – more than each thing that comes before you.
- A good man complains of no-one; he does not look to faults.
- Joy is like pure clear water; wherever it flows, wondrous blossoms grow…Sorrow is like a black flood; wherever it flows it wilts the blossoms.
- And the Persian language, how did it happen? With so much elegance and goodness such that the meanings and elegance that is found in the Persian language is not found in Arabic.[10]
- The meaning of the Book of God is not the text, it is the man who guides. He is the Book of God, he is its verses, he is scripture.[11]
An array of mystical poetry, laden with devotional sentiments and strong 'Alid inclinations, has been attributed to Shams-i Tabrīzī across the Persian Islamic world. Scholars such as Gabrielle van den Berg have sometimes questioned whether these were really authored by Shams-i Tabrīzī. However, later scholars have pointed out that it may instead be a question of whether the name Shams-i Tabriz has been used for more than one person. Van den Berg suggests that this identification is the pen name of Rumi. However she acknowledges that, despite the large number of poems attributed to Shams, that comprise the devotional repertoire of the Ismailis of Badakhshan, an overwhelming majority of these cannot be located in any of the existing works of Rumi. Rather, as Virani observes, some of these are located in the "Rose Garden of Shams" (Gulzār-i Shams), authored by Mulukshah, a descendant of the Ismaili Pir Shams, as well as in other works.[12]
See also
[edit]
- List of Persian poets and authors
- Persian literature
- Rumi's Kimia
- Alevism
- The Twelve Imams
- Haji Bektash Veli
References
[edit]- ^ Jump up to: a b
- Murtaz̤avī, pizhūhish va nigārish-i Manūchihr (2004). Zabān-i dīrīn-i Āz̲arbāyijān (Chāp-i 2. ed.). Tihrān: Bunyād-i Mawqūfāt-i Duktur Maḥmūd Afshār. p. 49. ISBN 964-6053-61-0.
- Джонс-Уильямс, перевод. от французов Дж. (1968). Преодоманская индейка: общий обзор материальной и духовной культуры и истории c. 1071-1330 (1. Publ. Ed.). Лондон: Сиджвик и Джексон. п. 258. ISBN 9780283352546.
He may also have met the great Persian mystic Shams al-Din Tabrizi there, but it was only later that the full influence of this latter was to be exerted on him.
- Дженкинс, Эверетт (1998). Диаспора: всесторонняя ссылка на распространение ислама в Азии, Африке, Европе и Америке, том 1 . Джефферсон, Северная Каролина: Макфарланд. п. 212 . ISBN 978-0-7864-0431-5 Полем
Персидский мистик Шамс аль-Дин Табризи прибыл в Кони (Малая Азия)
- Аракелова, Виктория; А. Дустадех; S. Lornejad (2012). О современной политизации персидского поэта Незами Ганджави . Ереван: Кавказский центр иранских исследований. п. 162. ISBN 978-99930-69-74-4 Полем
В стихотворении из Руми слово «Бури» упоминается из устья Шамс Табризи Руми. Руми переводит слово в стандартном персидском языке как Бия (императив «пришел»). Это слово также является родным словом иранского диалекта Табризи, который упоминается персидским суфий, Хафез Карбали в своей работе Раудат аль-Джан. В стихотворении Баба Тахер слово произошло как Бура (приходи) и на северо -западных иранских диалектах тати (также называемых азари, но не следует путать с турецким языком с тем же именем) Азербайджана, в Харзанди Тати, это Бири и в Karingani Tati Это Бура (Kiya 1976). Шамс Табризи был иранским шафиитом, как основная часть иранского населения Азербайджана в эпоху до Монгола и после Монгола.
- ^ Ибрагим Гамард, Руми и Ислам: отборы из его историй и стихов, PG Введение XIX
- ^ Jump up to: а беременный Вирани, Шафик Н. Исмаилисы в средние века: история выживания, поиск спасения (Нью -Йорк: издательство Оксфордского университета), 2007, с. 51
- ^ История персидской философии , том II; ММ Шариф. Страница 824
- ^ https://www.amazon.com/dp/1851682147 Франклин Льюис, Руми, прошлое и настоящее, Восток и Запад , с. 154–161.
- ^ «Шамс Табризи» . Иранская территория . 22 июля 2016 года . Получено 24 августа 2018 года .
- ^ «Руми: мистическая дружба - сеть целебной человечества» . Челевая сеть Humanity . 22 июля 2016 года . Получено 24 августа 2018 года .
- ^ "CHN | News" . Архивировано из оригинала 11 октября 2007 года . Получено 4 ноября 2007 года . 3 скелета Timurid обнаружены возле Minaret of Shams-e tabrizi
- ^ Франклин Льюис, прошлое и настоящее, Руми , Восток и Запад, Oneworld Publications, 2000
Shoms Al-Din Tabrizi, Maqalat-S Shams-e tabrizi, голова. Мохаммад-алли Мовхахедхед (Tehran: Sammy, Enteshart-e Khwarazmi, 1990) Примечание: это из двухтомных изданий - ^ Шамс Аль-Дин Табризи, Макалат-Э Шамс-Э Табризи, ред. Мохаммад-Ай Мовахед (Тегеран: Саами, Этешарат-Э Хваразми, 1990). ПРИМЕЧАНИЕ: это два тома. Фактическая цитата:
Что такое персидский язык? В этом хорошем и хорошем, значения и мягкость, которые упоминаются на персидском языке и не пришли.
Также найдено в: Уильям Читтик , «Я и Руми: Автобиография Шамса-и Табризи», аннотированные и переведенные. (Луисвилл, Кентукки: Fons Vitae, 2004) - ^ Вирани, Шафик Н. (2007). Исмаилицы в средние века: история выживания, поиск спасения . Нью -Йорк: издательство Оксфордского университета. doi : 10.1093/acprof: oso/9780195311730.001.0001 . ISBN 978-0-19-531173-0 Полем п. 93.
- ^ Вирани, Шафик Н. Исмаилисы в средние века: история выживания, поиск спасения (Нью -Йорк: издательство Оксфордского университета), 2007, с. 52
Дальнейшее чтение
[ редактировать ]- Браун, например, литературная история Персии. Кембридж: Университетская издательство, 1929.
- Табризи, Шамс-я. Я и Руми: Автобиография Шамса-и Табризи, под редакцией Уильяма С. Читтика . Луисвилл: Fons Vitae, 2004.
- Малеки, Фарида. Шамс-и Табризи: Идеальный учитель Руми. Нью -Дели: наука о исследовании души, 2011. ISBN 978-93-8007-717-8
- Rypka, января История иранской литературы, под редакцией Карла Джана. Дордрехт: Рейдель, 1968.
Внешние ссылки
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СМИ, связанные с Шамсом Табризи в Wikimedia Commons 
Цитаты, связанные с Shams tabrizi в Wikiquote - Divan e Shames tabrizi с акцентированными словами и значением сложных слов в томе 1 фарси 1
- Divan e Shames tabrizi с акцентированными словами и значением сложных слов в фарси Том 2
- Стихи, написанные Хазратом Шамс Табрези
