جستجوی مقالات مرتبط با کلیدواژه « shams » در نشریات گروه « علوم انسانی »

Colloquial language in Shams' articles The words, terms, interpretations, allusions, proverbs and phrases that are popular among the people of the street and market are called colloquial language .Colloquial language has a wide reflection in Persian literary texts. This issue has a high frequency in mystical texts, especially in the words of Shams Tabrizi, because he, like other mystics, thought about the effect of his speech on the soul and psyche of the audience. Therefore, it is one of the most suitable tools. It means that colloquial language is used for fluency, simplicity and catchiness of speech. On the other hand, the peak of inner turmoil, in a maniacal mystic like Shams, breaks the structure of official language and any other framework; therefore market terms, folk tales, common beliefs, allusions, proverbs, and folk pronunciations, even evil and obscene nicknames and so on. It is abundantly seen in the words of Shams Tabrizi. .

Referring to the stories of the prophets is one of the motifs in most Persian literary textswhich is mentioned especially in mystical literature. Molana and Shams Tabrizi are two great mystics of Persian literature who were influential on each other's thoughts and ideas, and by promoting their thoughts and ideas, they caused prosperity and richness of mystical literature. Researchers have conducted numerous studies on the similarities and points of commonality between these two mystics, but no independent research has been conducted on the place and position of the prophets in the thought of these two. In this essay, the authors have tried to deal with the contradictions and differences of the special viewpoints of Rumi and Shams Tabrizi about the prophets and religious elders in a descriptive-analytical way and with a library method. By examining the works of Rumi and Shams, it can be concluded that Rumi has discussed the lives and stories of the prophets throughout the Masnavi as well as in the Fih Mafiyyah, so that through the story, in addition to attracting the audience and creating satisfaction and happiness, he has addressed his advice and difficulties. To make the way of conduct easy and comprehensible for those who are not able to directly understand these stages and levels are transformed in the form of stories. Shams Tabrizi has discussed the story of the prophets in his speech based on his own opinions and thoughts; But because his aim is not to teach and advise, like Rumi, he does not pay much attention to storytelling and sometimes to conclusions, and in the stories of the prophets, many times he has paid attention to one or at most two events in the life of a prophet.

Examining the extratextual relations in Persian novels is instrumental in a better understanding of the Iranian community. Due to the significance of national identity in today’s world, especially in contemporary Iran as well as due to the importance of religion in the Iranian community, the current article will study the relationship between religion and national identity in the three-volume novel: Shams and Toghra written by Mirza Bagher Khostravi, a novelist from the Constitutional period (1905-1911). The current study will draw on the oriented content analysis supported by the historical approach that is intermingled with national identity for its methodology. The analysis of the novel, which takes place in the seventh century, indicates that the religion-orientated perspective in the novel is more dominant than the national identity perspective. Nevertheless, in the religion-orientated perspective, one perceives a transnational perspective. In the novel, there is no contradiction between Islam and Iran. Instead, Iran and Islam are completely harmonious

The role of commentators and expounders in understanding, structuring, interpreting, categorizing, and finally, dynamizing and applying the intellectual data of philosophers has a secondary and sometimes equal position with the thinkers themselves. Meanwhile, the French philosopher and thinker Gilles Deleuze, by readout and analyzing the thought system of Nietzsche and others, has succeeded in creating and giving birth to new theories in the field of thought. He developed the generality of conceptual personality from the adaptation of the narrative system of Plato, Descartes, Nietzsche, and other authors, and he believed that a figure such as Zoroaster was a conceptual figure constructed by Nietzsche by his components and characteristics. On the other hand, in analyzing the data and specs that Deleuze expresses in explaining the perceptual personality, Rumi's Shams can also be considered as having this capacity and capability, so in a comparative view, and analyze them in a usual common kinship. Therefore, this research cum an analytical-descriptive system using Deleuze's theoretical basis, analyzes these two personalities in the framework of conceptual personality theory, and eventually infers that both Rumi's Shams and Nietzsche's Zarathustra are from an intellectual source. In the personality framework, a concept created that both arise from the principle of imitation, mask, and transhistorical matter and have the characteristics of influence, relativity, and dynamism in this philosophical and narrative construction.

The high position of Rumi and Shams in mystical literature has led to the formation of various narratives about their lives and thoughts,, they help us understand their biography. At the same time, the multiplicity and variety of narratives and the complexity of these two characters make it difficult to reach reality . In this research by reviewing historical sources especially by using the information contained in Shams's Maghalat and comparing these narrations we try to answer these questions in a descriptive-analytical manner: Was the meeting between Shams and Rumi a coincidence? What facts can be found about these two characters from Shams's first conversation with Rumi? What was the effect of this meeting on Shams himself? How does Shams view his relationship with Rumi? The result of this research showed that Shams's view of their first meeting and also his view of Rumi and the type of relationship with him is different from the descriptions in the memoirs, just as Shams's face in the Maghalat differs from his mythical and celestial face in the memoirs and even poems of Rumi.Shams's Maghalat lifts the face of Rumi from the obedient and obedient follower to the level of leader of leader ,Also it transforms the face of Shams from an extraterrestrial man to an terrestrial face.

Mohammad Bagher Khosrawi (1338 AH) is one of the most prominent writers in the field of historical stories. Shams and Toghra's novel is his most important work, the events of which are related to the period of the Mongol rule. The author addresses the issue of love and the strict Moghal laws on marriage. In this work, the story of love is a completely reasonable and logical flow, with solidity and loyalty, with all the wishes and desires of a lover that eventually leads to marriage, and contradictions and dichotomies are transformed into a alchemy of love for unity. Considering the importance of the historical novels in this article, the structure of the historical romantic story of Shams and Toghra has been discussed in a descriptive-analytical way. The results of the research show that the development of characters, strong cause and effect relationships between events, environment, scene, diverse conversations and the current situation, the types of conflicts and the use of most of the elements of the story have made Shams and Toghra as a very coherent set of work in narrating the story.

Despite it is said that the antiquity of Logos dates back to Ancient Greek Civilization, it seems that the term is much older than that of Ancient Greek Civilization, perhaps as old as the presence of human beings on    Earth. According to western intellectuals, the discussion of Logos has seriously begun since the beginning of Greek civilization. The term "Logos" meaning logic or reason, and prior to the serious emergence of philosophy, it used to be utilized with other words such as “Mythos” meaning "belief" and "sensory perception". With the emergence of philosophy in Greece. the term "Logos" gradually began to differ from the word Mythos, and each of the two terms became a special school representative of thoughts and started to struggle with each other, in a way that, according to the scholars of philosophy, the whole history of philosophy can be considered as the conflict between Mythos and Logos in a way that, in the end, by drawing a distinction between that terms, the degree of rationality has been highlighted in Logos, thus, it dominated Mythos. In this way, as it turns out to be, the "word" in the Islamic tradition is also tied to the issue of creation, and in fact, is the cause the emergence of beings. The existence of such perception of the word “Logos” in the Islamic tradition embraces various areas such as philosophy, mysticism, theology, so forth. Similarly, Logos, as the concept of language, word, speech, etc. can be studied first in the Qur'an and then in the tradition of Iranian-Islamic mysticism.

background and Purpose of the studyNo single investigation has specifically been conducted regarding the topic of the current study. Nevertheless, the finding of studies that are indirectly related to the current study are pointed out here. These include the book "Mysticism and Thought" by Omid Hamedani, and some articles entitled "Language in the Language of Rumi" by Mohammad Taghavi, "The Theological Functions of Silence in the Works of Rumi" by Qasem Kakai and Ashkan Bahrani, "Ambiguity and Duality Language in Rumi's Masnavi" by Ali Badami and "The Nature of Language and Its Limitations in Rumi's Theory" by Ghodratollah Taheri. Among them is the book "Mysticism and Thought" by Omid Hamedani, articles entitled "Language in the language of Rumi" by Mohammad Taghavi, "The Theological Functions of Silence in Rumi's Works" by Qasem Kakai and Ashkan Bahrani, "Ambiguity and Duality of Language in Rumi's Masnavi" by Ali Badami and "The Nature of Language and Its Limitations in Rumi's Theory" by Ghodratollah Taheri. However, what distinguishes the present study from the other studies mentioned above is the analysis of different areas of language (logos) in Rumi's mystical system reflecting on Heidegger's ontological views. Still, among the research carried out, in most cases, the openness and the concealment feature of the language (logos) in Rumi's poems and works, particularly based on the text of his poems either without a theoretical approach, or with a combined theoretical approach, including the Philosophy of Language, Linguistics, etc. have been briefly noted. A descriptive-analytical method, along with library resources has been applied for the purpose of this research. In the present study, the researcher aims to have a new design, classification and analysis of Logos in Mathnawi and Ghazals by Shams from Heidegger's ontological perspective on the concept of Logos and its descriptions.

In the discussion of the book “Being and Time’ Heidegger finds it necessary to examine the concept of Logos and to etymologize the Greek word ’Logos’ in order to clarify the concept of phenomenology as the knowledge of phenomena. He refers to Greek language to find out about the origin of the word ‘Logos’ so that he can gain a deeper understanding of the word “Logos”. Heidegger's attempt to understand the term Logos by means of etymology can also be considered a historical study that is not unlike the philosophical function of the term "restoration". Heidegger's insistence on the historical study of the Logos is due to the fact that there is little evidence to guide the true meaning of the Logos, and it is clear that the Logos cannot be studied on the basis of contemporary components, and therefore, history must be referred to. He seeks out his answer though the analysis of Heraclitus’ works and scrutinizing his fiftieth part of the treatise. Eventually, he ascribed some features to Logos and makes its nature even clearer: Logos as "discourse"; Logos as Being-true or Being-false (either uncoveredness or concealment); and Logos as a reflector. All Heidegger mentioned about the Logos and its characteristics can also be seen in Rumi's poems, including Masnawi and lyric poems:Paradoxical aspect of uncoveredness or concealment of language (Logos) in Shams’ Masnavi and Ghazals (lyric poems)The dominance of covering aspect over openness in Shams’s Masnavi and GhazalsThe language (Logos) is like a covering dust in Shams’s Masnavi and Ghazals ShamsThe language (Logos) as cover upThe language (Logos) as an immature and imperfect phenomenon .

When Heidegger speaks of Logos in “Being and Time” and conducts a phenomenological study of this phenomenon, in fact, he tries to explain a connection between Logos and reality. As defining phenomenology, Heidegger first describe Logos as uncoveredness, and during the etymology of the term, he referred to its connection with the Greek Aaletheia. But then, he finds it like an overlapping phenomenon and considers apophatic function of speech as the main reason for occurring the overlap, as the most basic and lowest level of language function. In accordance with the world of mysticism, Rumi also uses language or Logos in various places in his poems with regard to what he notes as reality, examines language or logos and pays attention to its strengths and weaknesses.  Rumi expresses the openness and obscurity of the logos (language) in the representation of what he considers as “truth”, and eventually, like Heidegger, he states that the language (Logos), at its lowest level, is more leading in covering up than it is in revealing. In the end, through the obscurity aspect of Logos, Rumi indicates that Logos is an immature and imperfect phenomenon. Through his poems, he also acknowledges that language is an obstacle and a veil to perceive what in the world of conduct is called truth.  

Whatever the spiritual planet is, by the way On the ground, the secret of Tabriz's Jabin Abstract Cities represent the culture and civilization of their citizens and play a major role in the emergence of industrial and cultural structures. They worship the elders and are honored by the elders. Molana Jalaluddin mentions cities and urban structures in his works, General Shams and Mathnavi, but none has as much influence on Shams Tabrizi as Shabi and Tabriz because of Shams Tabrizi. Molana has been attracted to Shams since she was attracted to him, Its summing up of blackness clearly shames. Since then, Tabriz has become superior to the Kaaba and the Nassut and Lahout world within him, as if he sees the Tabriz raiding the Tabriz soil as if he had heard that Tabriz was the eloquence of Berkeley. The beautiful city of the 7th century, which was the capital of Ghazan Khan Timurid, is considered superior to Paradise, not the Ka'bah of Islam but the Ka'bah of both worlds, and Shams calls it the Yemeni pillar. He finds wonders in the Tabriz soil and asks travelers to bring him some Tabriz soil as a refuge so that he will eventually be buried in the Tabriz soil. In this article, the authors have tried to analyze the effects of Tabriz in Rumi's poetry by descriptive-analytical method and to find the reason for Tabriz's superiority in Rumi's mind and language.

The discourse genre is a continuum between speech and writing in which the elements of behavioral and written forms of language are intertwined. The language used in Shams’ articles is a special language and somewhat different from the language of the texts of the previous period and of course the later periods.
A speech in which the speaker did not bother to write, record, edit and modification the speech and other author or writers have written the speech. The present article aims to introduce the writing style of Shams’ articles, which is very special and interesting in the Persian written tradition and in the phonetic, morphological and syntactic layers of language units and then, in summarizing as much as possible, distinguish the spoken boundaries of Shamse Tabrizi’s articles from the written aspect and its criteria.

This research is based on descriptive-analytical method.

Shams breaks the monotonous and repetitive process of mystical texts by deconstructing and presenting a new discourse of linguistic structure and meaning and pays attention to the functions of language that were less noticed before him and in fact acquires a personal language.
 

The text in the phonetic layer, the processes of homogeneity, change and deletion, and to some extent the phonetic process of the types of changes in pronunciations, the mixture of written and spoken language, represents in Shams articles. In the morphological layer, also the name of sounds and in a few cases the nonsenses and in the syntactic layer, style, mixing speech and writing in the type of usage of verbs material, verb indentifiers , personal pronouns, verbs of an indentifier, repeated syntactic construction and omissions in the syntactic structure of sentences taken place, is visible. In all linguistic issues and in the mentioned stylistic layers, the quantity of fusion of spoken and written types of language in the discourse genre of Shams articles has been considered. The syntax of Shams’ sentences is unique. He expresses the question sentences with the same tone of speech, there is a lot of movement and behavior in his words and hand and hand gestures. The melody of his sentences with face and hands expressions , makes the presence of the speaker in his words much stronger and bolder.

Hermann Hesse (1877-1962 AD) was a German author and mystic. He became acquainted with the teachings of Christian theology from an early age and then showed an inclination towards Eastern mystical schools in his youth. The events in his life and his mystical studies created a special style for him, which could be seen in the story of Knulp < /em>; a modern story that deals with the mystic personality of a character called Knulp. By way of comparison, Shams Tabrizi (582-645 AH) was an Iranian mystic whose stories have been narrated in Shams' Maqalat (Conversations). Analogies could be drawn between the mystical image of the character of Knulp in the story of Knulp < /em> and Shams Tabrizi in Maqalat. Applying a descriptive-comparative method, in this article, we first provide a brief introduction to Hesse and describe the place of mysticism in his thoughts and works. We then examine Knulp < /em> in terms of its form and content, and explain the mystical characteristics of the leading character at different stages of his life. In the following, we give a brief description of Shams' life to present his mystical features. In the final part, comparisons are made between the two works, Knulp < /em> and Shams Maqalat, and the similarities between the two characters of Knulp and Shams Tabrizi will be described. Among these similarities, we can refer to the narratives of both works which depict the personality traits of Knulp and Shams, such as spiritual loneliness and humor. The main difference, however, is that Knulp < /em> is a literary work, but Maqalat is an intuitive one.

Abstract With the start of the Arab conquests in Iraq and The Levant (al-Sham), various political and religious groups, including Zoroastrians, Christians and Jews who inhabited these territories, have shown different reactions. In this research, the writers have tried to shows that what were the Jewish community status and what strategy they have been taken in the Muslim invasion to Iraq and the Levant? Findings of this research, which are based on a descriptive-analytic approach, show that during the Muslim conquests, Jews, according to their conditions and location, had various reactions including war, resistance in long blockade, and peace and cooperation with the Arabs. Jews in the Muslim community were mostly had same situation as Christians and continued to live socially by paying the ransom (Jaziyeh) to the Islamic State.

Based on Jakobson and Michael Ephratt about communication roles between speaker and listener, a meaningful message would transfer through a physical channel. They believe that this communicative pattern is proved in all verbal interactions. When a mystic intends to show a world in which words lose their application, sometimes narrates stories which encourage silence. According to Jakobson's communication pattern we may enjoy silence in communication process and find the joy of peace in six communicational roles. The results of the present research show the application of some silence communicational roles in Molana's words are more frequent.

In the present article the attempt is made to consider the relationship between three terms of "aftab", "khorshid" and "shams" (all three mean "sun") in Divan Shams based on mystical motifs. Jalāl al-Din Rūmi uses these terms in two ways. First, he uses them for illustration. Second, with these words, he describes the character of Shams Tabrizi. For illustration, Rūmi, like other poets, points to the term "aftab". He is aware of the mythological and religious background of the words "khorshid" and "aftab", so for describing the character of Shams Tabrizi, first, he combines these two words with the word "shams" and then converts the word "shams" from sign to word by hermeneutic interpretation. In this way, he can record two terms "aftab", "khorshid" as mystical motifs. "Shams" is identical with "khorshid", and thus all the mythological and mystical features of "khorshid" appear in "shams". By using descriptive-analytical method, the present study has concluded that Rumi has dealt with worship of Shams Tabrizi and regards him as the god of mythology and searches for "self" in the process of individuality by annihilation in him. All of this process can be interpreted by Jung's psychology. According to this interpretation, Shams Tabrizi is a means to reach God.

One of the main differences between the mystics and those following the Sharia (orthodox law) is their interest in the holy path or the spiritual journey toward the truth. The mystics believe that lifting the veils between the servant and the ultimate truth, achieving the intuitive knowledge and the perfection of monotheism, is possible through this mystical journey. There are many books and papers by Sufi saints that have addressed the characteristics and attributes that a disciple needs to have to reach the end goal. Shams Tabrizi, the well-known Sufi saint (1185-1248), has also talked about these concepts. However, there is a huge problem in accessing his views on these issues, as they are not gathered in a specific chapter similar to other concepts in his book, al-Maqalat, and are spread in different parts of the book. In this article, this issue has been addressed and the related concepts have been separated from the al-Maqalat book to have a better access to Shams Tabrizi’s views on characteristics and attributes of the seekers of the ultimate truth

Maulana’s Divan, alongside the Masnavi, has, for centuries, been a favorite book with circles of “Sama’,” people of taste and mysticism, and lovers of sonnets. The first critical edition of the book, edited by Foruzanfar, was published by University of Tehran in ten volumes, from 1957 to 1965. All following editions of the book have been prepared, publically or in private, according to Foruzanfar’s edition. Some editions carry the names of particular authors on them, while some others bear just the publishers’ names. Alongside these publications, the only reliable editions are those prepared by Professor Sobhani and published by Ghatreh Publications ,in 2002. The edition includes notes and explanations. The Foruzanfar edition, with all its advantages, had its critics, too. One of them was Professor Shafi’i Kadkani who, in his prominent Introduction to his Selections from Maulana’s Divan, suggested the need for another critical edition of the book. Kadkani’s last work on Mowlana’s Divan consisted two volumes, published in 2009. The expectation was that the selection would be based on a new attitude towards the manuscripts of the text, but, apart from a few corrections, the study is entirely based on the Foruzanfar edition. This paper deals with the quality of the Foruzanfar edition, the editions published before and after it, and Kadkani’s exhaustive edition, from a manuscriptological and editorial skills perspectives.

Hans Christian Andersen has a great difference with Mohammad-Ibn-e-Malek Dad, known as Shams-e-Tabrizi but some characteristics and behavioral features and ethics, also the verbalization of these two writers are very close to each other. These congruencies and similarities will be more interesting when we notice the works of both authors entailing “a duckling”. The duckling encounters the process of individuation in the search to recognize itself. The main question in the present study is that whether there is a relationship between the duckling mentioned by Shams-e-Tabrizi and the ugly duckling introduced by Andersen? Or whether the existence and presence of this issue (individuated duckling) in the works by these authors is completely random and accidental? The present study has been supplied through descriptive-analytic method and a library study. The findings of the present study showed that although we can not find any documents regarding the access of Andersen to books by Shams-e-Tabrizi, some evidences have rejected the random feature of such a study and categorize this study among the comparative studies. Although there are some clear closeness and intellectual similarities that form the main part of these two stories, one can come up with many differences in the route to achieve individuation process. The important thing in this comparative study is that who has been the initiator of this famous fable which has had a global fame?; Shams-e-Tabrizi or christen Andersen from Denmark?

In the present age of the Masnavi of Rumi translations done by one of the most significant texts of Persian Language and Literature, which is accepted in his most recent literary theory.One of these theories, it is intertextuality.This valuable work in Persian as well as with works such as the Panchatantra, Asrarnamh, Manteq, Education, etc. Articles Shams connection is text, with his works, including our Fierro Fierro and -the has the intertextual links is. Rumi due to his deep familiarity with the Quran and also because of his family's history of employment, profession preaching in his work has benefited so much from the Qur'an and profets verses of intertextual relations to evaluate paper and Mathnavi Divan-e Shams from the perspective of more textuality's commonand purpose of this relationship over text, the text of any communication (more text / Masnavi) into a text (the text / lyrics Shams) together.In this article, verses and sayings of the two works from the perspective of intertextuality common with descriptive analytical method is used to show the similarities and differences of intertextuality, to new and different readings of verses and traditions and thereby achieve the deep contemplation and works of Rumi explained in the Qur'an and the language of his creative mind in considering our spiritual dynamic concepts.

The present paper investigates the reflection of romantic Arabic literature of the Umayyad era in the works of Rumi (Mathnavi, Maktūbāt, Fih Ma Fih, Majāles-e Saba, Dīwān-e Shams) and The Maqalat ofShams-e Tabrizi, theprimary sources of stories and verses, and a number of artistic modifications made by Rumi and Shams in the original poems and narratives. The issues addressed in this study are the reflections of the romantic literature of the Umayyad era (both stories and verses) in the works of Rumi and Shams, the changes made to these reflections in these texts, and if such changes were made by Rumi and Shams or had their roots in the references used by them. As will be shown, Rumi’s and Shams’ works contain verses by poets of the Umayyad era as well as stories about their lives. Rumi made modifications to characters, heroes, historical time of the stories, the poets’ names, and the text of the lyrics. Some of these modifications were the result of his personal creativity and some others originated from previous sources. Rumi’s modifications to verses were made both consciously and unconsciously, and by recalling memories. In the present article, some of the verses of Qays ibn al-Mulavvah- Amirī, Umar ibn Abirabia, Urva ibn Hazām, Ahvas-e Ansārî, Ibn-e Mayyādah, Mu’āwiyah ibn Abī Sufyān (from the Umayyad era), Hallāj, Mutanabbî, Abu Farās-e Hamadāni and Anvarî (from the succeeding centuries) have been identified in the works of Rumi and Shams. The history of some narratives has also been traced in texts such as Kitāb al-Aghānī, the Divan of Majnun, as narrated by Abū Bakr al-Wālebî, Museebat Nama of Attār, Hezār Hekāyat-e Sūfîan, Al-Futūḥāt of Ibn Arabi, Risālah Al-'Ainîyyah of Ghazālī, Tamhīdāt and Nāmahā (letters) of Ayn al-Quzat Hamadani.

Rumi's life is full of strange events from his birthday to his death. He has faced a challenging life from the very beginning of his birthday and his childhood days. His father's presence in Vakhsh, his family's journey to Samarkand, and finally his long journey to Konya during his childhood all represent a life of adventures. His presence in Konya and his father’s death brought a new page to his life. He went to Aleppo and Damascus in the pursuit of science. On the days when he was teaching science to his students, Shams Tabrizi, came to Konya, and his entrance made the greatest event in the history of literature. Shams’ presence in Konya was also overcrowded. Shams' absence in Rumi's life brought him to another point of life which lasted long to be restored before the final days of his life. Some aspects of his life between his birth and his life are unobtrusive and vague. Hence, in this paper, we will study the cause of the Bahá'u'llad's migration to Konya, the birthplace of Maulana, the birth of Rumi and the cause of the permanent migration of Shams Tabrizi. In this research, library resources have been used. These resources are divided into two categories of old resources and new resources. Old sources are like Ma'arif, Shams's articles, Sepahsalar's treatise, and Managheib-Alarefin. The new references were books that either directly or indirectly were related to Rumi's life. In these sources, parts of Rumi's life were re-examined. The contradictory and suspicious cases were extracted from the second-generation sources And by criticizing authoritative sources such as Ma'arif, Shams' articles, the works of Rumi and his son were devoted to the vague parts of Rumi's life. In this section, first, Rumi's father personality and his reason for moving to Konya, second, Rumi’s birthplace, third, Rumi birthday, and finally, how Shams went missing are discussed.
Unlike what was written in ancient sources, Mowlana's father, Baha-valad, was not a great man who could be envied by Fakhr Razi and Sultan Muhammad. He was also incapable of writing and understanding the rules of Arabic (Foruzanfar, 1948). Many of the extraordinary behaviors attributed to Mowlana's father date back to the time after his death and also after Rumi's death. Mulawieh dynasty attributes miracles to him to validate the given reputation to Maulana’s family and his father. However, in Maaref which is Rumi's fathers’ book, miracles like that never exist. People call him Baha while he calls himself an unknown and anonymous man (Bahávalad, 1948). Later, however, Moulavies Sect attributes miracles to him And gave him the title of Sultan El-Alma This historical distortion has caused distortions even in the book of Maaref. One of the reasons why Maulana's father travels to the West is his obscurity. He goes from East to West to get a better position. His trip to the small town of Vakhsh also seems to be another main reason, however, he does not find there as a suitable place due to the presence of the rivals. Another reason for this movement is Living space in the East of Iran. He often misses Sultan Muhammad's teachings as Sultan Muhammad acts contrary to the traditions and beliefs of the Abbasid caliphs (ibid, Vol. 1). Therefore, since the journey of Mowlana's father was much earlier than Mongol invasion, Mongol’s invasion could not be the major reason of this movement to the West. The pilgrimage of God's house can not be the reason for the journey to the west and then the Konya. Because in the pilgrimage of God, the companionship of women and children was unusual.
Regarding Maulana’s birthplace, after discovering Maaref, some sources, such as Meyer, said that Maulana’s birth happened in the small town of Vakhsh, not in Balkh (Mayer, 2003,Shimmel, 1999, Lewis, 2006). First of all, it should be said that the presence of Mowlana's father between 600 and 607 AH was not due to the presence of Mowlana and his birth in Vakhsh as his father had already traveled to Vakhsh. According to the text of Maaref, he had formed another family in Vakhsh at the time. In addition, an anecdote which is related to the year 607 HH is fabricated and not consistent with the text of Maaref. Meanwhile, Rumi and his son, who are reliable sources, regard their origins as Balkh, thus, there is no need to conceal the truth in this matter.
Another important issue is Mowlana’s birthday. In some of the old sources, Rumi's birthday, is mentioned sixth Rabi'Alaval, 604 (Aflaki, 1983). In a new source, Rumi’s birth date is 580 AH. (Moawad, 1995). The first date for the birth of Rumi is fake and unrealistic. The absence of this fake birthday in works such as education, Mowlana's works, the works of his son, and even Kanab Sepahsalar increase distaste for this birthdayMentioning the mythical events and other mistakes in the book of Manafeb al-Arifin makes it impossible to trust the date he mentioned. But in the second comment on the birth date of Rumi, the year is also 580 AH That is Gopinarly's comment Gopinarly's reasons are weak and based on several poems that are not valid in literary history research Meanwhile, Golpinari has neglected sources he considers valid, resources like the works of Rumi's sonWith this description, the only thing that can be said about the birthday of Rumi is that he was born in the early Seventh and perhaps in the year 604.
The last point is about the absence of Shams and his tomb. Some people believe that Shams was killed in Konya and his body was thrown into a well and then buried at Ghohartatsh school (Golpinarli, 1984, Shimmel, 1987). The Gopinari's reasons are related to poems that do not have valid research And the source that Golpinari regards as inappropriate for investigating Rumi. Meanwhile, his arguments are in contradiction with the reliable sources. Therefore, it should be said that Shams, as Mowlana's son states and is also mentioned in Shams's articles, has left Konya due to its poor condition. His grave is in Khoy, not Konya. According to original sources, such as Moulana’s father and his son’s sayings, his works were born in Balkh at the beginning of the sixth century. Mowlana's father was an unknown man who made many trips to find settlement. His last trip to Konya was due to a better position and to avoid the inappropriate atmosphere created by Sultan Muhammad. After his father’s death in Konya and the learning of science, Maulana met Shams who made a fundamental change to his life. Due to the inappropriate conditions, Shams left Konya. With the effort of Rumi, Shams returned to the Konya, but the inappropriate space of the Konya made him leave the Konya again .and never returns to Konya. Therefore, the story of his murder and his burial in Konya is not valid.