Rumi – Rumi and the Pan-Turks

نشانی مقاله ی اصلی

یکی از پان ترکیستها به نام سید حیدر بیات ,ادعایی در رابطه با غیرایرانی بودن و ترکی-بودن مولانا کرده است که پاسخش را در اینجا میدهیم. البته منظور ما از ایرانی بودم همان قوم ایرانی هست (یعنی دارنده‌ی یکی از گویشها و زبانهای ایرانی مانند سغدی و دری (Persian) و خوارزمی و پشتو و کردی و لری و غیره). پان ترکیستهایی دیگری نیز در دوران اخیر ادعاهایی در رابطه با مولانا کرده-اند. So I wrote this article to answer for Pan Trkystha. This article is a condensed from Persian into English recently wrote a detailed article:

A Study about the Persian Cultural Legacy and Background of the Sufi Mystics Shams Tabrizi and Jalal al-Din Rumi

http://sites.google.com/site/persianpoetrumi/a-study-on-the-persian-poet/PersianPoetRumi.pdf?attredirects=0&d=1

http://www.azargoshnasp.net/Pasokhbehanirani/PersianPoetRumi.pdf

http://www.archive.org/download/AStudyAboutThePersianCulturalLegacyAndBackgroundOfTheSufiMystics/PersianPoetRumi.

و به صورت ه-ت-م-ل

http://www.azargoshnasp.net/Pasokhbehanirani/PersianPoetRumi.htm

خلاصه این مقاله‌ی فارسی:

حدود نود و هشت تا نود و نه درصد اشعار مولانا فارسی هست و از مابقی اغلب عربی هستند. مولانا اشعار یونانی هم دارد (حدود کمتر از یک درصد آثار مولانا یونانی/ترکی است که این ابیات غالبا به طور ملمع (یک بیت فارسی و یک بیت ترکی/یونانی) آورده شده است. But such verses to mean that Greek(Roman)/Turkish is. His son Maulana total(Roman = Greek) Turkish and Roman admits that he knows well and is inhibited in Persian and Arabic. Also Aflaki virtues and Rumi's poetry, satire, and Oguz Turks have been great and they have been introduced as an alien people.. Whose center is the Mazar Farsi, Dari, to quote Ibn Nadim, and Vakhsh Tajikistan Rumi reminds us that the origin is not due to recent research from Balkh. مولانا از شاهنامه بهره بسیار برده است و نامهای رستم و اسفندیار و بسیاری از بزرگان دیگر شاهنامه در شعرهایش دیده میشود. شمس تبریزی هم ترک نبود. ایشان مذهب شافعی داشتند و در زمان شمس تبریزی ، زبان تبریز ترکی نبود. برای نمونه بنگرید به کتاب سفینه ی تبریزی که نمونه هایی از زبان تبریز را در خورد آورده است زیر عنوان “زبان تبریز” و این کتاب در دوران ایلخانیان پس از شمس تبریزی تالیف شده است.

در اینجا با نقل قول از دو مولوی شناس بزرگ بحث را آغاز میکنیم میکنیم.

شادروان پروفسور آن ماری شیمل محقق بسیار معروف آلمانی و مولانا شناس بزرگ، به طور صریح در رابطه با زبان مادری مولانا میگوید:

“Rumi’s mother tongue was Persian, but he had learned during his stay in Konya, enough Turkish and Greek to use it, now and then, in his verse”

(Annemarie Schimmel, The Triumphal Sun: A Study of the Works of Jalaloddin Rumi, SUNY Press, 1993. pg 193)

خانم شیمل میگویند که “زبان مادری مولانا پارسی بود ولی در دوران سکونتش در قونیه، به اندازه‌ای ترکی و یونانی نیز فرایافته است تا بتواند انها را گه-گاهی (یعنی به طور ندرت) در ابیاتش استفاده کند”

پروسفور لوئیس فرانکلین نیز امروز بزرگترین محقق و رومی-شناس در غرب شناخته میشود و ایشان مهمترین زندگینامه مولانا را در کتاب بسیار مشهور و معروف تا این عصر تالیف کرده است.

نام این کتاب هست:

Franklin Lewis, Rumi Past and Present, East and West, Oneworld Publications, 2000

با هم صفحاتی از این کتاب را میخوانیم:

“How is it that a Persian boy born almost eight hundred years ago in Khorasan, the northeastern province of greater Iran, in a region that we identify today as Central Asia, but was considered in those days as part of the greater Persian cultural sphere, wound up in Central Anatolia on the receding edge of the Byzantine cultural sphere, in which is now Turkey, some 1500 miles to the west?”(pg 9)

“Sultan Valad elsewhere admits that he has little knowledge of Turkish”(pg 239)

“Sultan Valad did not feel confident about his command of Turkish”

So, Professor Franklin Lewis, Rumi Iran also knows that it refers to the king's son did not know Turkish well. In this regard, statements regarding the Turkish Sultan Valad - Ndastn soon see that although she tried a little Turkish / Greek, his mysticism invite people to Konya.

دیدگاه منفی مولانا از ترکان (در ادبیات عارفانه واژه ترک هم معنی منفی دارد و هم معنی عاشق زیباروی و بی وفا و هم در مقابل هندو واژه-ای مثبت است و هم در فعل (ترکی کردن)(خراب کردن غارت کردن) منفی است) The family is not leaving his marker. For example, Maulana says:

"Because God created the universe, King said ..grvh subhanahu wa and forthright Turks and compassion created and destroyed every building that they had broken away,"

Read the text from here

6 پاسخ به Rumi – Rumi and the Pan-Turks

  • Maulana says:

    Rumi, the Persian dog can not pull yourself together .

  • اراز says:

    فکر میکنم اگر 20 سااین فارسها دوام بیارند که نمیارند نسیمی شهریار کاتب و فضولی را هم فارس بدونن

  • Abbas says:

    The poems of Rumi note. Rumi's poetry to the people of Konya.
    ***** Quim saddle me an alien truth in your home Myjvym
    Half the number of the enemy's enemy is going though a door I leave Aslm *****
    Striking all friends

    • admin says:

      اینها مفاهیم عرفانی است و دلالت بر تبار ندارد منظور از ترک قوم ترک نیست چنانکه خلاف آن را هم گفته این مطلب در خود این مقاله هم آمده و پیداست که شما نخواندید

      Alien tell me my saddle

      Myjvym in your home

      Half the number of the enemy's enemy is going

      Although I leave Aslm Hindi

      ظاهرا «هندی»را هم در این شعر تغییر دادند و «دری » کردند تا هیچ شبهه ای برای دوستانشان در ترک خواندن مولانا نماند با این توجیه که مولوی گفته اصل من ترک است اما به زبان دری شعر می گویم اما ترک و هندی در شعر مولانا مفاهیم سمبلیک دارد نه قوم ترک و قوم هندی و …It's also a bit retro as Rumi says

      تو ماه ِ ترکي و من اگر ترک نيستم،

      دانم من اين قَدَر که به ترکي است، آب سُو

      Sometimes it just me or tells me here

      Hindu me shit shit shit and shit Roman life
      You are the role of John Aqrarm and Ankarm

      According to Halman: “Reading Rumi’s ethnic and national references with an eye to finding clues about his identity or allegiance is both confusing and frustrating”(pg 292).

      Invalid argument: Rumi’s usage of the word Turk shows he was a Turk

      The fourth argument has to do with the usage of Turk in the Mathnawi and Diwan-i Shams.

      The argument given is the following verses (listed by Halman):

      Alien tell me my saddle

      In your own home Myjvym

      Half the number of the enemy's enemy is going

      Although I leave Aslm Hindi

      “I too belong to this place, don’t think I’m a freak;

      I settled in these parts, a hearth is what I seek.

      To you I might seem like a foe, but I am not.

      I am Turkish though Hindi is what I speak”(Halman, 293)

      And this verse:

      What Roman Chehregan what I'm secretly Turks

      What is the disadvantage of Hlavv not know Do not know

      Ask Hlavv the end of the Turks wonder now

      Its focus shocked HeLa not know him do not know

      I like the bow of Hemi beam jumps Ghrd

      I do not know if the hand and arm

      See the Hindu word meaning Turks Release

      I do not know quite where Hindus do not know

      With a heavy heart that I might come Shams

      I do not know that you do not know rock and Lulu

      What Roman face I have, what inner Turks I have

      Why does it matter, that I do know Hulaku?

      Ask Hulaku in the end, to not set forth those Turks

      Because from that bewilderness, I do not know Hulaku

      My heart like an arrow flies, the bow of my body roars

      Even though I do not know, that hand and arm, I do not know

      Let go of the Hindu words, look at the Turks of meaning

      I am that Turk who does not know Hindu, who does not know.

      If taken literally, then we must note Rumi says he knows Hindi one place and he does not know in another place. However these verses are chosen selectively by those who try to detach Rumi from Persian civilization.

      Since in the Diwan there are also these verses by Rumi

      تو ماه ِ ترکي و من اگر ترک نيستم،

      دانم من اين قَدَر که به ترکي است، آب سُو

      “You are a Turkish moon, and I, although I am not a Turk, know that much,

      that much, that in Turkish the word for water is su”(Mold, Triumphal Sun, 196)

      And

      “Everyone in whose heart is the love for Tabriz

      Becomes – even though he be a Hindu – a rose-cheeked inhabitant of Taraz (I.E. a Turk)”

      (Mold, Triumphal Sun, 196)

      And

      Hindu me shit shit shit and shit Roman life

      You are the role of John Aqrarm and Ankarm

      “I am sometimes Turk and sometimes Hindu, sometimes Rumi and sometimes Negro”

      O soul, from your image in my approval and my denial” (Mold, Triumphal Sun, 196)

      Indeed not only these, but Rumi claims to be Rustam, Shah (King), or ask others to be like Jamshid and Kayghobad…

      When the sun Zadm to God Kyqbadm

      Neither I nor the moon by night sunrise say

      Polishing each Ynham Rustam any Mymnham

      The strength of associations hungry every Anjmnm

      Adam Nzayd fly, you fly wills

      Be Jamshid Khosrow Soltani and Keyghobad

      ..

      Furthermore, Rumi in his Diwan points to the Ghuzz Turks as bringing misery:

      Grieve not the DVD and brain and loot

      In my day the agency

      (Divan-e Shams)

      Do not be miserable because of yesterday, plunders and Oghuz

      And look through my door for miracles

      This is mentioned in the Mathnawi as well:

      Tiny blood leaving it came Ghzan

      However, of the sudden they go away

      One of ten were two clear

      Destroy it in one Bshtaftnd

      (Masnavi)

      Those blood-shedding Ghuzz Turks came

      They entered a village for plunder

      They saw two of the rich men of the village

      They went swiftly to kill one of them

      So where does this take us?

      According to Halman: “Reading Rumi’s ethnic and national references with an eye to finding clues about his identity or allegiance is both confusing and frustrating”(pg 292).

      However, as should be noted the Divan-i Shams is a mystical text and the metaphor of Turk, Hindu, Rumi, Abyssian are part of this language without taking any national or ethnic meaning. That is why in this article we have taken a comprehensive approach and we shall examine the Masnavi as well as Manaqib of Aflaki to show clearly that Rumi was not a Turk. The language of the Divan-i Shams is not confusing for those who are aware of its metaphorical nature. We need to explain this in an independent section (see the next section) so that confusion with this regard does not arise.

      Persian poetry images and symbols: Turk, Hindu, Room, Zang / Habash

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