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This however, is not the occupation listed by Haji Bektash Veli in the Maqālat and was rather the epithet given to the Ismaili Imam Shams al-din Muhammad, who worked as an embroiderer while living in anonymity in Tabriz. 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. Before meeting Rumi, he apparently traveled from place to place weaving baskets and selling girdles for a living.
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Shams received his education in Tabriz and was a disciple of Baba Kamal al-Din Jumdi. However, various scholars have questioned Aflaki’s reliability. Apparently basing his calculations on Haji Bektash Veli’s Maqālāt ( Conversations), Aflaki suggests that Shams arrived in Konya at the age of sixty years. 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. Rather, as Virani observes, some of these are located in the "Rose Garden of Shams" (Gulzār-i Shams), authored by Mulukshah, a descendent of the Ismaili Pir Shams, as well as in other works.Books: Discourse of Shams Tabrizi, Me & Rumi, Rumi’s sun LifeĪccording 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. 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. Van den Berg suggests that this identification is the pen name of Rumi. 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. Scholars such as Gabrielle van den Berg have sometimes questioned whether these were really authored by Shams-i Tabrīzī. 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.Īn array of mystical poetry, laden with devotional sentiments and strong ‘Alid inclinations, has been attributed to Shams-i Tabrīzī across the Persian Islamic world.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.A good man complains of noone he does not look to faults.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. Blessing is excess, so to speak, an excess of everything.Some excerpts from the Maqalat provide insight into the thoughts of Shams: Overall, it bears a mystical interpretation of Islam and contains spiritual advice. The Maqalat seems to have been written during the later years of Shams, as he speaks of himself as an old man. The Maqalat-e Shams-e Tabrizi ( Discourse of Shams-i Tabrīzī) is a Persian prose book written by Shams.