داود واثقی خوندابی

Sultan valad, the eldest son of Maulana Jalal al-Din, one of the poles of Rumi's way, whose poems are the manifestation of various mystical, theological and theological ideas. He, who has benefited from the Mystics of great figures such as Shams Tabrizi and Borhan Mohaghegh Tirmezi, has a great mastery of the worldview of mystics before him; In such a way that by creating works while explaining the teachings of his father Rumi and other great men of Rumi's way, he offers new ideas in different fields. This research, which is based on library studies and descriptive-analytical method, examines the topics of Malamt and related topics such as Randy and Qalandari.Contemplation of Sultanwald's sonnets reveals that he, as the elders of Rumi's way, was greatly influenced by the Malamatiya sect. Sultan valad The place of blame and abandons science and knowledge and loses his reputation, addresses the butler and the musician and encourages the seekers to drink wine. He beats his Qalandar character. He breaks various taboos in the manner of Qalandars and turns away from obedience and prayers. Sultan Valad acknowledges that the divine wine belongs to the saints and that this people has nothing to do with grape wine. The butler in the sonnets of Sultan Valad often refers to God or the saints, but the content of the sonnets of the court shows the rebellious attitude of the poet. The high frequency of the word mutarb and the terms related to music also indicate the rebellious nature of Sultan Valad, which shows his interest in the subject of hearing and the legacy of the Qalandars.

After believing in the unity of Allah, the issue of “Saint and Sanctity” is one of the most fundamental issues in Islamic mysticism ideology. Saint literally means closeness, affection, victory, seigniory, etc.; however, in Sufism terminology it means the one who goes through denying human traits and worshiping Allah to achieve a higher form of life. Shams-i Tabrīzī and his devotee, Sultan Walad, like most of mystics, believe that saint is the one who becomes united with Allah. In their beliefs although knowing the real saint is even harder than knowing Allah, real aficionados should truly know the saints and avoid following dishonest plaintiffs. Moreover, both of them categorized the saints into two groups of “hidden” and “well-known”. In their views, even though all the saints came from one source, each receive their share from Allah based on their innate capacity. Further, the place of the “beloved” is higher than “lovers”. Besides, the Pole is considered as the king of saints who is the ultimate purpose of the creation. This study investigated the influence of Shams-i Tabrīzī on Sultan Wald regarding to the issue of sanctity.

Molana Jalal-Al-Din is one of the mystics who never ceased his quest for Allah during his life and successfully reached the heights of wisdom by consistency in the mystic way. Molana grew up under the supervision of a wise and enlightened father who was in companionship of great people and benefited a lot from spiritual powers. When his father died, Borhan Mohaghegh took the responsibility of his guidance and elevated the young Molana in mystic science and made him one of the saints who was in love with Allah. After Borhan Mohaghegh guidance, Shams-e-Tabrizi promoted him to the highest levels of devotion to Allah.In addition, there was an appropriate and suitable condition for Soltan Valad, to grow spiritually. He was an invaluable and experienced father who help him pave the way in spiritual growth and help him pass the hard and uneventful mystic path. He considered his father as an everlasting wise and insightful man and believed that the other saints sacredness is because of his father leadership or Velayat (Soltan Valad, 1363:497).The same as his father, Soltan Valad had a close companionship with the ancestors of Molavi's way and apperceived the presence of Pir-e-Termez and even remembered his words about the mystic way and made use of them in his teaching. Moreover, he was one of the companions of Shams-e-Tabrizi and received lots of guidance from him (Vaseghi et al, 1393:184-189). He respected all the fellows and followers of Molana and sought their assistance along his mystic way. Even when he was selected as the leader of the Molana's way, he never ignored the great men like Karim-al-din Baktmar and was constantly proud of his companionship (Soltan Valad, 1363:610).Sultan Valad trained by the instructions of the pioneers of the Molavi's way specially Molavi, unravel the secrets of magnificent thoughts of his father by creating works such as Masnavies (Ebteda Name, Robab Name and Enteha Name) and the Divan of Poems and Maaref. As such he provided the researchers with a new explanation of his father's mystic experiences with new interpretations. The survey of his works indicates that SultanValad not only rendered Molana's thoughts, he had also attained some experiences and revelations in the practical mystics. Nevertheless, Molana's greatness and his great works kept SultanValad in isolation and that is why his works did not receive the attention they really deserved from the scholars.

This study is a basic research done in the library using the descriptive-analytical method. First, the issue of mystic way was scrutinized through the study of the Masnavi Manaavi and the Masnavis of Soltan Valad and then Molana's and Soltan Valad's viewpoints about the issue of mystic were studied and analyzed. Beside the common conceptions between the father and the son who were both the followers of Molavieh way, Soltan Valad's novel explanations and interpretations of his father's words and his new visions were studied.

In the mystic viewpoint, in order to reach the truth of one's existence and attaining integrity, a person has no other option but entering the mystic way. The mystic way is to move toward the sanctuary of Allah, the movement in which there is no shortcoming or flaw form the lover and what is important is to reach the Allah sources of unity. The real mystics avoid all sources of evil and bad deeds and devote all their mankind characteristics for the sake of divine characteristics (Nasafi, 1381: 103). Nasafi, the author of Zobdato-al-Haghayegh believes that: “mystic way is to move away from the devil words to the divine words, from the devil deeds to the divine deeds, from the devil moral to the divine moral and forgetting yourself and become unite with Allah” (Nasafi, 1381: 103).The mystic way is a spiritual movement which leads to self-realization and this way he can recognize the unique Allah (Abarghohi,1364:95). Attar Neishabori considers mystic way as a necessary condition for self-realization and believes that if the mystic knows himself well and gets to know this fact quiet well, he can see his level beyond the angles and the saints and thus he can reach high spiritual positions (Attar, 1388:198). The mystic way is to select a voluntary death. The true men who resort to the magnificent Allah refuge would attain a wondrous truth and reach the infinite secrets beyond the material world (Semnani, 1366:68). Molasadra considers the real mystic as someone who tries to look for Allah through his heart and does what is appropriate for a follower by following the rules of Quran and the Prophet and Ahlul-Beit (AS) (Mola Sadra Shirazi, 1360:80).After finishing the mystic period, the mystics are divided into two groups: some are the members of companionship and live among the ordinary people and the others choose to be secluded (Nasafi, 1386:121).There are many words and thoughts about the mystic way in the Masnavi Maanavi which Soltan Valad has been affected by and has talked about in his Masnavis and has provided some unique interpretation for them.

 From the investigation of the mystic way in Masnavi Maanavi and Soltan Valad's Masnavies, it can be concluded that these two followers of the Molavieh way have many common viewpoints and that Soltan-Valad has been affected by his father's thoughts and viewpoints and has also used his experiences and his mystic revelations to give new view points and interpretations. Molana hears the return to the real homeland from the panpipes (Ney) and Soltan Valad based on Molana's thoughts, thinks of lyre (Robab) as the secret to return to the spiritual worlds and believes that if Ney only conveys one message, there are many hidden groans in the Robab and therefore it better describes parting. Rabab, which is the sign of true lovers, reluctantly calls on Allah to taste the joinery. Robab also speaks of the unseen worlds and illustrates the endlessness of these heavenly worlds.Molana refers to the homeland in the hadith "loving the homeland is from to Allah" as divine temple. Sultanvalad while confirming Molana's belief, believes that when the man joins his real land, he changes from a lover to a beloved and will be united with Allah the way Halaj did. Molana and Soltan Valad both believe that every little component will finally return to its totality and will join its type. Therefore, the human should know his real nature by knowing himself and if he is among the true believers, he should not stay in the materialistic world. According to Sultanvald, all senses and forms have been originated from Allah, so they must return to their origin. He believes that the message of all the Qur'an's revelation is to return to the true homeland.In Masnavi Maanavi, Molana enquires the mystics to release their souls from the lust and whims by avoiding the material world and this way arrive at the devotion stage and perceive the spiritual affairs by their hearts. Soltan Valad believes that quitting the material world means the negation of everything except Allah. With the interpretation of the hadith "believers do not affect by the same vice twice" he affirms that the human should not be trapped by the materialistic world and dreams because he has been deceived by it several times.Molan insists on the necessity of having a spiritual company in the mystic way and believes that the lonely mystic will lead to deviation. Soltan Valad asks the mystics to accompany the real mystics and if they cannot find a spiritual leader they can seek a spiritual company. He also believes that if the seeker does not reach his goals with one disciple, he must hire a new disciple to achieve his transcendent goal. Of course, this disciple must have a luminous alliance with the former disciple, and both think of a common goal.In Masnavi Maanavi, Aref-e-Balkhi asks the mystics not to be satisfied at any level of mystic stages and never feel they have reached perfection. This concept is repeated in Soltan Valad's Masnavis as well. SultanValad also affirms with the interpretation of the hadith " everyone who spend two days the same, he is a loser" that the mystics should always be improving and if they don't see any improvement in themselves, they must have been stuck in the mystic way. So it is on the seeker that like Prophet Moses (pbuh), find somebody like Khezer (pbuh) to follow. SultanVald confesses that by Moses and Khazr (AS), he means Molana and Shams, because Molana, despite the high spiritual level, returned to Shams. In Molana and Soltan Valad's doctrine, the level of mystics are different. In Valad,s idea, the saints who have reached the beloved state are superior than the other. He believes that Shams Tabrizi, who was a real lover of Allah, also led Molana to this stage. Before Shams arrived, Molana classified at the second stage of believers.Molana believes that mystic is of two types: moving to Allah and moving in Allah (Allah's characteristics). Moving to Allah is finite but moving in Allah is infinite. According to Mohaghegh Termezi , Soltan Valad has also believe in the same division for the mystics: Moving to Allah and moving in Allah. Based on his ideas moving toward Allah is low rank level but delving into Allah names and attributes will reach the seeker to Allah. According to SultanValad, the seeker in moving in Allah and in the realm of closeness, every moment sees a new power and a new world, and there is no end to the wonders of this stage.

This study, based on library studies and written in a descriptive-analytical manner,The researcher examine comparatively the topics of "fate" and "unity of existence" in Masnavi Molavi and Masnavies of Sulan valad (Ebtedaname, Robabname and Entehaname). The results show that Fate is one of the most basic teachings of Maulana and Sultan valad. From their point of view, unless the mystic reach the state of Fate, he cannot reach ascension; by reaching the threshold of Allah glory, he will see the image of Allah in his heart. Therefore, true survival is in the realm of fate not life. They also consider proliferation as a credit matter and believe that existence is the real truth but understanding this unity is only possible for those who burn their virtual existence against Allah. Molana and Sultan Valad speak of the unity of Allah and the perfect man andconsider the life of the divine people to be one with Allah.

Sultan Valad is considered as the elder and pioneer of the Mawlawiyya way who followed his father Mawlana Jaladodin and imitated his father style in creating texture. This way he tried to explain his father thoughts and worldview. Although Sultan was very influenced by his father’s discourse in his works, he has gained some new experiences with practical action, and this has caused the creation of novice ideas on some of the topics of theology, Quran and Hadith and Islamic mysticism. Reflection on Sultan Valad works shows that he has a great tendency to interpret like other elders of Mawlawiyya way. Many of the interpretations seen in Sultan Valad’s works affected by Shams Tabrizi's writings and his father’s works. The authors of this study, which was based on library studies and was done by a descriptive-analytical method, analyzed Sultan Vald's new insight with regard to the interpretation of Quranic revelations in light of the speeches of other Sufi elders, particularly Mawlana and early mystical commentaries. The authors tried to answer this question: what innovations did Vald have in interpreting the Quranic revelations, and to what extent did his attitude differ from that of his predecessors? The result of this research reveals that Sultan Valad considers production of devotees’ poetry as the interpretation and narration of divine words received from words of relation. He believes that the disciples are dominant in all aspects of the Qur'an but all divine secrets cannot be put in tangible words and phrases. In addition, Sultan Valad addresses the appearance and inner meaning of Quran revelations.

Borhanoddin Mohaeghegh Termezi is one of the salient features in Islamic mystics and who comprehended the presence of Baha valade balkhi in his youth. He reached the higher degrees of mystics under his support. After the death of Bahaodin, Seyyed took the responsibility of guiding Molana Jalaledin and he guided him to mystic path and the destruction level in a way that he could tolerate the companionship of the king of lovers- Shams Tabrizi. Deep thinking in his education book reveals that he has great thoughts in mystic path and these thoughts made a huge improvement in the thoughts of great men like Molavi and Soltan valad. He is one of the mystics who understand the unity of existence and the regards multiplicity as invalid. Borhanoddin also knows sanctity as heart recognition with which everything can be a sign of God. Beside this, Seyyed Serdan explains about mortification, invocation of God and observing forty days seclusion which is an obvious reason for his maturity in mystics. In this study, after having a short look at the Borhanoddin’s life path, his most important mystic thoughts will be analyzed.

Salman Savoji is one of the prominent poets of 8th A.H. century whose poems represent various religious, mystical and social thoughts. Although he used to praise the kings and took financial profits from his poems, this feature never caused him to abandon the spiritual dimensions. The present article, based on library studies and descriptive-analytical method, tries to analysis the libertinistic (rendi) and bohemianistic (qalandari) themes in the ghazals of Salman Savoji. After giving an introduction to Malamatiyya school and theologies of libertinistism (rendi) and bohemianistism (qalandari), we consider these themes in the poems of Salman Savoji. Considering his poems shows that he is one of the most prominent figures of the real mysticism and avoids the ways of people of the cloak (the followers of formal mysticism). He challenges the principles of sufi monastery system and attacks their taboos by highlighting their corrupted values. Salaman is aware of the concept of diffusion of Love in the Divine order, and considers it as a Divine doposit; he abandons his name and fame, leaves mosque and monastery and takes refuge in the vintner's house. According to Salman Savoji, the perfect man is a bohemian libertine (rend) who turns her/his back on the exterior of the sacred Law and resides in cloister of Magians. He believes that the only way to salvation is bohemianistism (qalandari); In this path, the mystic cleans the cloak of hypocrisy with Divine wine and puts aside pragmatism.

Narcissism (Mofakhere) is one of the minutiae of epic literature and one of the contents which has comprised a a major part in the Persian literature. Poets and writers have dealt with the issue based on their personality and the social condition and issues of their time. In addition to the literary works, narcissism (Mofakhere) is also present in the religious-mystic works and the religious and mystic leaders have unraveled their real characters by referring to their admirable and good characteristics and traits. This survey is a descriptive-analytic study based on the library resources which investigates narcissism (Mofakhere) in the sonnets of Soltan Valad and the reasons for doing so. The results of the study indicate that the majority of Sufi narcissisms of Soltan Valad which are sometimes exaggerated are rooted in the his mystical viewpoint. Moreover, the social and cultural condition of the Anatolia (Minor Asia) at that time as well as the condition in which the works were created has also affected his works.

Interpretations are of the most fundamental principles of mysticism (Sufis). Masters of taste with their scientific and intuitive power go beyond the surface structures and present real and unfathomable meanings of the Quran and Hadith in ways that may not cross the mind of ordinary people. Masnavi Manavi is one the works that has an interpretation look toward the Quran and Hadith. Delving into this great work reveals that Mawlānā, in many cases, goes beyond the surface structures of Hadith and attaches a profound meaning to them. Sultan Walad, Mawlānā’s son and follower, in his Masnavies adopted an interpretative view toward Hadith. Though he has innovative views about the interpretations of the Quran and Hadith, in most of the cases he was influenced by his father’s work.
The authors in this study investigate Mawlānā’s interpretive approach in Masnavi Manavi and reveal how they affected Sultan Walad’s Masnavies. The results show that Mawlānā and Sultan Walad rejected superficial thinking and reliance on the surface of religious works. They believed that because of the fact that they overcome their humanistic desires and self-love, the true Allah lovers are infallible in their speech because Allah reveals to them the truth. And they can express the profound meaning of religion through their intuitive powers and based on their mystic experience.

The present paper aims at studying the relationship between language and cultural conceptualizations in Rumi’s poems. In order to do so, the cultural linguistics theory adapted for identifying the cultural-metaphorical system of Persian language as well as the historical and mythological model of "water and fire". Water and fire representations are quite frequent in the six chapters of Masnavi-e Ma’navi and in Divan-e Shams. Rumi has referred to the Classical elements in 1888 verses. He used water in 524 verses and fire in 574 verses. Water and fire as two opposing elements of the classical elements have two distinct characteristics in the natural world. But these two elements have supernatural features and depict a kind of long-standing contradiction of mind and love in literary concepts and metaphors, especially the mystical ones when occurred within one verse. The purpose of this study is to achieve an understanding of the cognition through the utilization of container schema of the words Del (heart), head, and eye. By investigating the functions of these schemata, a more accurate understanding of the individual and social characteristics of this poet would be obtained. The main achievements of this research are as follows: 1. In Persian literature, Del represents intuitive understanding, and the eye represents the apparent senses (five senses) and is the most frequent tool for the perception of reality. The frequency of Del schema in Rumi's poems compare to the eye schema somehow shows Rumi's intuitive personality. 2. Head in Persian is the container of concepts related to thought, but in the Rumi's poems, it is the container of the terms related to love. The concept of love as an entity in the head as the container has been expressed in different words in the poems of Rumi. Analyzing these words expresses passionate love and, to some extent, the love between friends in Rumi's emotional view.

Masnavi-i Manavi is an impressive work in the realm of Islamic mysticism, where Molavi using his Quranic discourse, provides disciples with many teachings. He also has certain opinions regarding Quranic interpretations and by means of his mystic intuition, he tried to explicate different semantic aspects of Quranic ayahs. The first person who imitating Molana wrote another Masnavi was his son Sultan Walad who enjoyed the teachings of Masnavi-i Manavi. Although he found a new way of experience in mysticism, his cognition and logic are very much affected by Mevlevi Order especially his fathers. Pondering on his three Masnavies reveals that many Quranic interpretations available in Molana’s Masnavi have been reflected in his work. In the present article, the authors try to examine the viewpoints of Molana with regard to Quranic interpretation and meanings and weigh how much they influenced Sultan Walad's Masnavies.
The results points to the fact that Molana and his follower, Sultan Walad, consider their writings as Quranic interpretation and believe that the words of Allah's fāni spiritual men are illuminating for human beings as are the Quran's divine revelations. As a result, the Quran's interpreters are those who have really reached Allah not the servants of their desires. In their viewpoints, the Quran has different layers of meaning and merely relying on the surface layer does not befit Allah's spiritual men at all. Molana believes that Allah's wvasel (joined) men can only understand up to the third layer of the Quran, but Sultan Walad believes that spiritual men understand up to the third layer and understanding a layer beyond that is only in the monopoly of Allah's true lovers.

Bahā al-dīn Muhammad- known as Sultān Walad- is considered as one of the founders of the Mawlawiya order. He always reveres and respects the elders of Mawlawiye and follows their orders. He was not only the student of his father Jalal al-din Rumi but also a follower of Seyyed Borhān al-Din Mohaqeq Termezi. He was one of those who realized the reality of Shams Tabrīzī and Shams Tabrīzī also communicated the divine secrets to his heart. Moreover، Sultān Walad was satisfied with the Salāh al-din Zarkub caliphate and called him the ruler of the universe and believed in his uniqueness. Also، he was a follower of Hesām al-din Chalabī and believed that through his guidance and sanctity one can receive Allah. After Hesām al-din death he lost his delightful leader and mourned and grieved a lot. However، Hesām al-din came to his dream and directed him toward Karim al-din Bektamer. Although Sultān Walad gained a lot from him during seven years، he didn’t introduce him to his followers. There are several reasons why he did so from our point of view: 1- the utmost adoration of followers of Sultān Walad to him; 2- the desire of Sultān Walad to show the holiness of Rumi family; 3- the social power of Sultān Walad and Karim al-din reputation avoidance and; 4- the mystical beliefs of Sultan Walad. In this article we will try to delineate the spiritual relationships of Sultān Walad and elders of Mawlawiya order.