sultan valad

Rumi's Masnavi is one of the most important works of educational literature. The best manifestation of the transmission of moral teachings in this great work is manifested in the benefit of the arrangement of the likes of others. Sultan Valad, the son of Rumi, is the first writer to explain the spiritual Masnavi in his Masnavi and his works are influenced by the language and content of this great work. In this research, the proverbs used in the introduction of Sultan Valad, which have not been collected so far, have been selected and their position has been compared with the usage in Rumi's Masnavi.

The research method in this descriptive-analytical dissertation and research has been done as a textual research with library tools and by studying Masnavi, the first letter corrected by Jalaluddin Homayi (1997) and Rumi's Masnavi corrected by Nicholson (1987).

By examining the rhetorical layer of structure in Masnavi, proverbs can be seen that are the best tools for transmitting moral teachings. Due to the many functions of the likes of others, mental and sensory words have been used together to understand abstract matters. In the ideological layer, we see the reflection of Rumi's mystical educational ideas in Masnavi Valdnameh. In the syntactic layer, the use of the combination of Persian and Arabic syntactic structure in proverbs is remarkable. Sometimes there are differences in view and usage, as in these two Masnavi. Many valuable passages of Sultan Valad Masnavi have the same potential as others.

Although Sultan Valad's thought and point of view is a continuation of Rumi's thoughts in Masnavi and Sultan Valad, like his father, constantly used other parables to explain his moral and mystical views, and in Sultan Valad's works there are many similarities with There is this great work, the position and quality of use of many proverbs in the birth certificate is different from the spiritual Masnavi.

Mulana Jalal Al-din, is among Islamic world walked mystic, who never leave off Hazrate-Janan demand until his death and reach so many positions and experience in this line. He could guide so many humans in the water and clay world derision, using his alight course, and reached them to the court of nearness to God. Masnavi Maanavi, which is result of experience and meditation of Balkhi clerical mystic, is a complete collection in which, was emerged all behavior learnings as Mulana believes Masnavi Manavi is elder and head of the right seeker, after him. In Sepahsalar paper quoted from him was” after us, Masnavi will elder and head of seekers and will impllent and former of them” (Sepahsalar, 2008, p. 61). Sultan Valad-elder Mulana Jalal al-din child- who was treated in his father –Mulana- ideology, provide with infinite doctorines (love path searcher), by creation the literation like tri- Masnavi (Ebteda Naameh, Robab Naameh & Enteha Naameh), Divane Ashaar & Majmooeh Maaref. Aflaki said :“he wrote 3 Masnaviat book and one Divan book, fulfill the world with educations and truths and strange mystry and make so many foolish Balidan to mystic learned and learned skilled, and express and wrote all his father’s words with strange example and unparalleled similar things”. (Aflaki, 1983, p. 2, 804). Valad reached in new experienced and exquisite positions in Tarighat path and guided seekers following that and his father Mulana and other grandee of Mulaviyeh Tarighat trainings. In this opinion, Mulana words were so eminent and it should be mystic like Bayazid who could get this truths. (Aflaki, 1983/ 1, p. 434). As a result, he made description to his father toughts and exposed spiritual secrets for peoples (Sultan Valad, 1980, p. 472).

Current research which is on library studies base with analytical descriptions method, aimed to show how much the trainings present in Masnavi Maanavi, reflects in Sultan Valad Masnavi’s, and what strange expressions were used by Sultan Valad in it’s description and illustration? At the beginning of every subject, Mulana words analyse and explain, and after that, Sultan Valad views express and will revealed these new concepts from spiritual subjects. In this regard, this study could represent reflection emounts Masnavi Manavi trainings in Sultan Valad Masanavis introduce Sultan Valad more and more to researchers.

Human being enter in Solook route in purpose of reaching intended destination and cognition his spiritual existence, but supreme goal, which is reaching to scarification in Allah grade and cognition survival position, is not possible for everyone. On the other words, Saalek could reach to truth derivation, that is by contravene authority from himself, hearten in divine saints love and walk by these grandee training shining light and pass continuation and maelstrom of Solook route, healthy. Mystics, everyone, manage program for Saalekan, relying on their scientific power and intuition experiences and with this strategy, guide them from matter world perigee to virtually world. Mulana and his following Sultan Valad, are raised different subjects, in terms of spiritual Solook; in this research, some subjects evaluated. 1/ Solook and mortification and self-fighting which included: 1-1: abandon self-will and reaching to beloved court. 1-2: concupiscence and good doings lapse. 1-3: self-mortification necessity. 1-4: Jihan with himself. 1-5: killing himself by God attention and divine view of mature human. 2/ mystic Solook and hunger necessity which included 1-2: acclaim to hunger. 2-2: hunger and mental exaltation. 2-3: hunger belong to divine and gentlefolks. 3/ mystic Solook and solitude and Chele Neshini which included: 3-1: solitude necessity. 3-2: existence in front of complete human beyond of Chelleh and solitude. 4/ mystical Solook and God mention necessity which included: 4-1: acclaim to mentioning. 4-2: mention to let human go from attachment lock. 4-: mention to burnish thought. 4-4: oral mention and heartfelt mention. 4-5: mentioner degrees. 4-6: mentionfrom divine side. 4-7: correlation between mentioner and mention and mentioned. Valad, who demonstrate Mulana tought, try to explain and detail his father words, relying on tought heritage of Mulavieh group and it’s observational learnings, and guided followers by this strategy to divine nearness derivation.   

. It could be concluded, from collaborative trainings of Mulavi Masnavi and Sultan Valad Masnavi, that Mulana believes the major route of self-examination is mertification and self-fighting and believes, one follow his curnal desire, stop from ascension to heaven. Also, Sultan valad believes attention to animal side and loosen divine side of human existence, results human to reman in soil world. Aaref Balkhi believes, soul is like a mouse, which destroy human worship, because contaminate human worship and deeds to affectation. Sultan Valad, too, following Mulana, believes folling concupiscence cause wasting doings. In Mulana opinion, no treasury would reach without ascesis afflication, and Saalek could reach to edification and refinement, when restrain oneself by living hard and moritification. This opinion appeare in Sultan Valad Masnavi’s, too. Mulana emphasize not be deceived by oneself, because never can be sure of his death, maybe if it is possible, continue his deceiving. In this regard, the remedy is Jihad with self, which, is possible with complete mortal attention. Sultan Valad, too, know the continue Jihad with self, in essential difficulties of Solook and believes that complete human could release Salek fromself devil by divine view. Mulana, know arbitrary hunger, among one the supreme Solook principles and try to save this divine soul blessing from overburding and cause it’s flying in divine universe. Sultan Valad, too, following his practical manner of his father, Mulana, forbidden Salekan-e-Tarighat from long haired to secular foods and believe, hunger obligation would make the heart clear and glossy and prepare theophany the beloved saintship preliminary. Mulana and Sulatan Valad know the hunger belong to divine court specialists. In mulana thought, when the companion were inharmony with Salek, solitude is necessary, on the other hand, when the companion were good, Salek should remain beside his sacred partner. However, in complete human view, presence is better than Chelleh and solitude. Sultan Valad, like Mulana, cherish presence by divine saint and believe the solitude should be from strangers, not from selected human. Mulana, knows the God mention, burning the sensual demands and believes that human could discharge the heart from strangers by undertaking mention and released from mental trap. This idea exist in Sultan Valad Masnavi, too. In Aaref Balkhi opinion, mention devided in two type, oral and by heart, which heartfelt mention could discharge Salek existence from stranger. Sultan Valad, too, by dividing mention to oral and by heart, prepare heartfelt so much and believe true Salek should pay from entire to divine mention. Both Mulana and his son Sultan Valad, knows the mentioner degrees different and believe that mention is from God sake and in upper degrees, mention, mentioner and mentioned become one.

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.

Rebabnameh in the sky of Islamic literature and mysticism is like the shining moon that receives its light and emanation from Rumi's Masnavi sun and illuminates the dark nights of the new travelers. Like the father, Sultan Valad sees love beyond all phenomena of existence and introduces it as a leadership that governs all elements of existence, from the physical world to the spiritual world. Sultan Valad, the son of Maulana Jalaluddin, was one of the figures who wished to preserve Sufi poetry in a lively and dynamic way after Maulana. While enjoying his father's teachings, he benefited from the knowledge of the time and, following that, the esteemed mystic of the Divan sang along with the generalities of Shams Tabrizi. At the same time, imitating the spiritual Masnavi, he arranged the Rebabnameh with the help of God, for the followers of his father and his companions. Rebabnameh is an educational Masnavi that has solved the contradictions and dilemmas between Rumi and some of his disciples in simple language during Rumi's time. Sultan Valad has always used allegory in conveying mystical and philosophical concepts. The allegory is the result of a dual connection between the simile and the simile, which, because the allegory is the inner meaning of the story, is narrated by Sultan Valad, referring to the appearance of the anecdote. This research has dealt with the method of (descriptive-analytical) method and referring to valid library documents and sources in the category of allegory in Rababnameh. As Rumi interprets the symbolic reed as a lover away from the beloved. Sultan Valad explains that he is Rumi's beloved Rebab maker, and of course his heart's melody is more burnt and life-giving than Ney's lament. There is only one moan in the reed, but in Rebab, there are many moans of helpers who have been separated from their homeland and sex. The result of this research is that: Allegory has a high position in the genealogy of Sultan Valad.

The first Sufi poet who versified in mystical didactic poetry, after Masnavi Sharif, was “Baha al-Din Mohammad”, the eldest son of Mawlana Jalal al-Din Balkhi. He was born in 623 Hijra in Larandeh, one of the cities of Asia Minor, and was trained in Konya and Damascus. He understood the speeches of the elders and caliphs of his father, such as Borhan-al-Din Mohaghegh Termazi, Shams Tabrizi, Salah al-Din Zarkub and Hessam al-Din Chalabi; and in addition to acquiring clergyman position, he taught some lessons during the time of Mawlana life. Sultan Valad is one of the elders of the Moulayan dynasty. He has some poetry and prose works, including “Valadname” elegies, lyrics and couplet poetical works.

The meter of poem is one of the very influential elements in the fantasy of the word and leads to the dance of words in poetry, placing the poetry in a higher position than prose. In fact, the meter is a means for the poet to choose the musical field of poetry in accordance with the intended subject and theme and to affect the emotions and feelings of his audience. One of the main frontiers of success of the great poets is the harmony between the meter and the content of their poetry. In using the meter, the poet focuses on the music and its emotional impact, because the emotional impact of each meter is different. There are a variety of meter in poetry, each of which is effective in creating an attractive structure for poetry, and the music and symmetry created in poetry are not created merely with meter and rhythm. The present research, by using librarian and content analysis method, along with statistical data, studies the external music of Sultan Valad lyrics and seeks to answer these questions; 1- Statistically, what is the frequency of the prosodic meter used in the poet’s lyrics? 2- Has the poet used low-applicable and unfamiliar meter? 3- How much is the level of coordination of meter and content in the lyrics of Sultan Valad? The use of fluent and reboant meter, the use of rhyming syllables in accordance with the word tone, and the use of nominal, verbal propositional rhythm and by Sultan Valad, had brought a soft music to his poem. Repetitions have an important role in creating music in Sultan Valad’s poetry and lead to a good melody in linear order.

It should be said that due to the importance and the base that Sultan Valad has in mystical poetry, because he benefited from Mawlana, he had not been taken into consideration by critics and researchers as it should be. Only in some researches some aspects of his life and his poetry are explored briefly, which we briefly describe below: - Burgel (1383), in the book “Moulavi Jala al-Din Mohammad bin Mohammad”, describes Sultan Valad as one of the most famous biographer of the father; the son who founded the Sama dervishes sect and followed the disposition and works of his father. In this work, the aspects of Sultan's life are also presented. - Shafei Kadkani (1387), in an article titled "The Prosodic Characteristics of Sultan Valad Divan", believes that there is still no exact academic research on Sultan Valad’s spiritual heritage and mystical and poetical position. In this article, the influence of Turkish language and the language of monastery on the prosodic Bahrs of Sultan Valad poetry is studied. - Mousavi and Hojat al-Eslami (1389), in the article “Sultan Valad and his caliphate after Mawlana” describe the position of Sultan Valad position in Maulavieh mysticism. In this article, the influence of Sultan Valad on mysticism and the introduction of his mystical position are studied. In this research, which is done for investigating the external music of Sultan Valad’s lyrics and its relevance to the content, at first some samples of the poet's poems are given in terms of frequency respectively, and the coordination level of meter and content is investigated; then all the meter used by the poet are presented in sequential tables in terms of frequency and statistical data. Referrals will also refer to the number of the lyric and its page number.

The findings of the research indicate that Sultan Valad had used 26 meter in 9 different Bahr for versifying 826 lyrics, which Hazaj bahr with 325 lyrics and 34.39% has the highest frequency. Subsequently, Ramal bahr with 133 lyrics and 10.16% is ranked second, and Rajaz bahr with 130 lyrics and 73.15% is the third. The low-applicable and unfamiliar meter used by the poet is only 3, with a frequency of 9. Most of the meter used in Sultan Valad Divan are short, lively, joyous and sinuous. The meter “Mafaeil, Maqsur’, with the frequency of 150 lyrics, has the highest frequency. Perhaps the reason for using this much is the proper environment of the Sama circle as well as the inner emotion that forms the lyrics music before its words. Also, after extracting of meter and bahr and thinking about the poems’ themes, the coordination level between meter and content in Sultan Valad poetry was investigated. It was found that he used the appropriate words, syllables, poetry options, rhymes ant rhythms to fit and coordinate meter and content. With the awareness and knowledge he had about poetry music and prosodic bahrs, Sultan Valad had chosen the bahr appropriate with the theme and subject in order to add to the effect of his speech. Among the studied poems, only in a few lyrics, fewer than a dozen, there is not much coordination between meter and content; meaning that the meter of these poems is not selected in full proportion to the content, although they can simply be neglected.

Shams’ articles are a text provided by Shams’ words, during which he resided in Konya and was accompanied by Mawlana. Articles are important for understanding Shams’ personality and thought, as well as better understanding of Mawlana, but the text is very complex and vague, even in some cases without any specific link, because: 1) Shams speaks briefly and with remark and avoids speaking and attending in public; 2) This book is not written by Shams, but his words that others have written, although some of its contents may have been modified by himself later on; 3) The existing versions of Shams’ Articles are very messy. One of the ways to explain some of the stories and to resolve the ambiguities of the articles is to refer to the works of Rumi and his son, Sultan Valad. The scholars who have studied the works of Sultan Valad, have all come to the conclusion that his books are not literally supreme; nevertheless, the importance of his works, in particular, of his Masnavi in clarifying some of the events of Shams and Rumi’s life, as well as his superiority in history of Turkish poem has been emphasized. In this article, after a brief introductory statement, some examples of his poetry and prose are mentioned which are effective in explaining or detailing some vague and concise points of Shams’ Articles.

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.