Читать книгу The Mesnevi - Maulana Jalal al-Din Rumi - Страница 30

In the year A.H. 642 (A.D. 1244), Shemsu-’d-Dīn of Tebrīz came to Qonya.

This great man, after acquiring a reputation of superior sanctity at Tebrīz, as the disciple of a certain holy man, a basket-maker by trade, had travelled about much in various lands, in search of the best spiritual teachers, thus gaining the nickname of Perenda (the Flier, Bird, &c.).

He prayed to God that it might be revealed to him who was the most occult of the favourites of the divine will, so that he might go to him and learn still more of the mysteries of divine love.

The son of Bahā’u-’d-Dīn Veled, of Balkh, was designated to him as the man most in favour with God. Shems went, accordingly, to Qonya; arriving there on Saturday, the 26th of Jemādà-’l-ākhir, A.H. 642 (December A.D. 1244). He engaged a lodging at an inn, and pretended to be a great merchant. In his room, however, there was nothing but a broken water-pot, an old mat, and a bolster of unbaked clay. He broke his fast once in every ten or twelve days, with a damper soaked in broth of sheep’s trotters.

One day, as he was seated at the gate of the inn, Jelāl came by, riding on a mule, in the midst of a crowd of students and disciples on foot.

Shemsu-’d-Dīn arose, advanced, and took hold of the mule’s bridle, addressing Jelāl in these words: “Exchanger of the current coins of recondite significations, who knowest the names of the Lord! Tell me: Was Muhammed the greater servant of God, or Bāyezīd of Bestām?”

Jelāl answered him: “Muhammed was incomparably the greater—the greatest of all prophets and all saints.”

“Then,” rejoined Shemsu-’d-Dīn, “how is it that Muhammed said: ‘We have not known Thee, O God, as Thou rightly shouldest be known,’ whereas Bāyezīd said: ‘Glory unto me! How very great is my glory’?”

On hearing this question, Jelāl fainted away. On recovering his consciousness, he took his new acquaintance home with him. They were closeted together for weeks or months in holy communications.

Jelāl’s disciples at length became impatient, raising a fearful and threatening tumult; so that, on Thursday, the 21st of Shewwāl, A.H. 643 (March A.D. 1246), Shemsu-’d-Dīn mysteriously disappeared; and Jelāl adopted, as a sign of mourning for his loss, the drab hat and wide cloak since worn by the dervishes of his order.

It was about this time, also, that he first instituted the musical services observed by that order, as they perform their peculiar waltzing. All men took to music and dancing in consequence. Fanatics objected, out of envy. They said Jelāl was gone mad, even as the chiefs of Mekka had said of old of the Prophet. His supposed malady was attributed to the malefic influence of Shemsu-’d-Dīn of Tebrīz.