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    coyveste | evuictreneD AyOINLARANIAR | BYTE SUN 206 ““Shams-i'Tabrizi and the Audacity of Bayazid Bistami” Carl W. Emnst “The Univer of North Caan at Chapel HI (One ofthe most memorable encountes in he history of Safi i surly the fase meeting of Shas Tabrisi and Maulana Jalal al-Din Rumi. Al- though there ate numerous versions ofthe tory of this encounter, prob- bly the most important accounts the one tha Shams himself recorded in his discourses (Maga), where he sys that he spoke as follows to Rumi: “The fist thing spake abou with him was this "How i ie hat Baya tid id not nee fll the cxample of the Proper] and didnot say Glory beso The” or "We wosship The?” ‘And Rumi completely understood the fill implications of dhe problem and where it came fiom and where le was lading to. Tt made hen incbr- sue on account of his putty of spi, for hie spt was pure and cleansed and itshone within hm. rele thesveetness of ths question fom his inebriation, though I had Bee previously unaware of is setnes Franklin Lewis, who has analyaed this message at length, has provided ‘a pesusive Interpretation ofthe way hat hoch Shams and Rumi fol Towed the Prophet, unlike Bayard Bical. Shams returns again and agin to this question of illowing the Prophet, and the case of Bayaid apparently provided the touchstone by which Shams could grog the inner trenton of others and test whether a fancy For mystical speculation or Indulgence in antinomian behavior ourweighed a person lve an respect for the spiritual attainment of the Prophet” Lewis Is certainly corect Maat p65 7 ran D, Lei Ra Pat ad ra, Ee and Wot (dont Oe 200) p18 Alena Magli Shon Tbe Miron! Ah Mod een: Keron 133799, chingthe lune nd Irae mer ates ch 2 Tip 136, cuveste | ENLIGHTENED & AYDINLANARILAR | BY THE SUN 281 in pining to the central Importance ofthe concep of “llowing the Pape” oui af) in the myst chought of Shams abril: Omid Sa has discussed he liklod tha Shams evn ttized Mahi Din fon *Arai for isuiclenly demonstrating cis quality? Yet Y most con- fea thai a always Seemed co mech tout ihis epiode.Pehaps iis the occurrence ofthe word inebiation oF “drankennes avr), which Shams uses twice vo deserbe the reaction of Rumi to the example of Bayar! The appearance of his Kind of intoxia- tion sggsnts that thee is some excess oF oveplus of meaning that does there was someting more 1 5 torque Bina the conventional nodon of devotion eo the example of the Prophet. Despite the fic hat Shams critics Bayard on a mince bf occasions, one retains a lingering suspicion that there was something out the boldness of Bayi ecstatic calms, and the audacity of is Tlnements, tha calle forth 4 response of equal aul ffom Shams “Tabi hosel Lewis ite aware thar most Sufi woud have Ben able explain the sayings of Bayi scsi yingso satya, which should no nese Tatil be eden a face vale of condemned as basphemous insults agaist ‘God or the Prophet. He adds that oer Sul scholars were cra of the couicexpresions of Bayard and Halls, wich they explained away 2s the produc of intoxication that could be sly aeparded Yea prev truly inentioned ii atikng that Shams dese Runs rexetlon to {his question a aio being kindof ivoication, Docs that mean Rar reution wns ao invalid? Or was he responding co some deeper meaning, tn Baya expressions? These questions require futher exploration tes well known that outrageous expresions like Bayazs “Glory be to ‘Met o Hallas even more starlng phrase, “Tam the Truth (ena a-bagg) | id the Two Oceans Mec? Hnotel Consetons and Disoonecions Sis Pan nao Main ba a Sr XX (1999) 3 Omid vets mes 4 etme Rl ds no pene Sam i of aa a wes Menon boo Maga, 50 caneste | euuics AYDINLANANEAR | BPH SUN Se have often been casi as shia or cesta sayings Is mpotant ‘0 point out that dese sayings ae not neces to be dismlsed athe ravings of lunatics, though thee ae undoubtedly some who hold that pinion. But co the contrary, there is abundant evidence to indicate that thse estate sayings have oien been considered ro be deep and genuine mystica insights, which unfortunately cannot be undetstond by the or- Ainary person, Is noteworthy that an authority ofthe ature of nay composed 2 commentary on the esac expressions of Baya, which fortunately was preserved by the ely Sul scholar Abu Nast a-Si his Book of Glimmerings om Sufism (Kitab alum’ fl-asnen. Notice these that Sar gave this section: “The Commentary on Ecstatic [Expresions and Word that are Eserally Found Repulse, Though they. se Internally Carect and Wellounde.” While ies re that Sat) had ‘ro debate with the theologian Ibn Salim, who objeced wo Bays 3y- ings, Sara argued thar his opponent had understood che wows of Bayard in an ovel tral manner; but ees ecstatic expresions equte that one know she ines knowledge and experience that give depth and substance 'o thee otherwise strange expressions. Indeed, Sart) tles to Junayes commen fir wot normaly ee ot commento he ther interpreter, Uke Abu Hamid l-Ghazali, basil accepted the i iy of the insights expressed i cestatc sayings, though al- Ghazal was seviosly concerned about the posibily of mislatzpretation by che lex ‘formed listener, Ghazal disingulses wo kinds of beh. The firs kind consns of broad, extravagant claims (made) in passionate lve of God “Most High, in the union thats ndependent of outward ations 0 that some go othe exten of claiming uation, reading of the veil conten plative vision (of Go), and oral conversation (with Gad). Then they 4 "We were told suchand.such, and we sid such-and-such,” In thi they a ey aft pe of aie Col Wt, Wf Bay = (sy 6 Merle Gi sD nigh Sah deni feed : a ith tt yn Sah toch ata $ See i cuntste | ENLIGHTENED AYDINLANANTAR | BY THESUN, semble al-Hlusayn ibn Mansur a-Hall, who was crucified for utering, ‘von ofthis kind and hey uote hi saying “Lam the Truth.” ‘ALGhual ges on to say that this kind of alk is very dangerous to dhe common peopl, because dey lose thelr chance for salvation, since they Shink that a puuifed soul that his stained spiral states ean dispense ‘vith religous dates. The consequences of such an ansinomian interpret thn are so severe that alGhazal concludes that the killing of him who tates something ofthis kind is beter ithe religion of God chan the es ‘axection often other” The second kind of sah is that which i uninel- Tigible ro theistenes,regaless of whether it is merely confused baling, ‘orsomething which she speaker compehends bu cannot articulate prop tr Since his is bound tobe ierpeced abil, is noc pernisible to expres sch things publicly. In this eqposion, Ghar main concern {sto prevent ordinary oop rom being mise by dificult ot srangesay- ing even though he implicitly regards dhe genuine kind of shahit as valid for thse who can understand. Inthe most mystical sayings, however, the ses teal danger of ancinomianism” Ocher Saf writes, such a Rue shia al-Bal, have given such mote extensive positive inerpreations of subir, as we can see From the later importanc commentary 0 ‘cate yng which avalable in Arabic and Ptsian.* And cis well 0 remember that Fark a-Din “Ata, among others, has alo given a spied defense of he sayings of Bayar? "Now tue ha here are numerous passages inthe dsourses of Shams [abs whet e vtcies Baya saying, “Gly be w me” for vatious| reasons As indicated in che frst example given above, one reason was thar Baya appeared tobe calming sation beyond that of the Prophet Muara which would be afore of blasphemy; evn if this Foren ‘of moxeation, Shams reais tht is incomparible withthe uth fl 7 Re Hai Sha lan Di Csr), 10.82 1 Gal Wn Bh Hag Med Byori dt Rh of Seto ‘Ren Sf Bon Ct, Pe 196), Apc By "Kasbah Te Comment the Rust af Ab Yd Bia” 9. Mond, 5 Cart w. ERNST yvtste | enticHTeNeD Fron sass | Ruse lowing ofthe Prophet." But thi snot che only reason that Shame gives for vccning Bayasid. Shams on other occsions observed that Baya Aid noc have the capacity co keep secrets, This ithe welHknown cise of having a shllow cap (ang ao), which certain Suis had used in dicate the Kimited sii apace of thelr predecessor of contemporary seal Ths Shams remarks follows ‘These saints ad peret ones to whom the world pays espe alo haves vel And thats that somecimes sey late thei secrets with God, in er otto be desuoyed. At oer times they do not have eis vel tell secs, but do not make a specch. Is a wonder ofthese ssn, when speech appeats. Bayzzid dos nor belong tothe tribe ofthese sits, They ae the Prophets and mesengers. Peshape if they boame intonicated fom the speech, they would be unable to drink. Not even 100,000 bute of wine can do what the speech ofthe Lor ofthe words can do." So revealing che secret” is alo a charge tha ould be bl against Bayi, precisely because ie was unlike che behavior ofthe Prop. Shams does not sop here, however On a numberof occasions he goes cut of his way to say negative tings about che spr status of Baya Shams even uses the story of Bayazid’s prediction ofthe Fue appeuance ‘ofthe gear Suft Abu a Hasan Kharagan to point out his imperfections Finally, chy do not hold Buyasid tobe one of the perfect sant. One sincere devish went 10 his tomb (ey Bayi], placed hie finger on hie ‘month fn astonishment), and sald, “Ah! Berweon thi ders and Gola veil has rmalned.” This Baysid passed by the village of Kharagan, and he sd: “Aer 150 yeas, a man will come out ofthis village who wil be five degrees beyond me" And ao it was, a that very dine Abu al Hasan Kharagani became a disciple and put ona dervish cloak by his tomb? 10 Bags 292 10 apn 13 12 Seen Maal, 2130. 13 Magee a 2228 GONESLE | ENLIGHTENED AYDINUANANTAR | BY THESUN “The point is noc only has a seritive vitor to Bayar tomb could sll etc the presence of his spittle bu alo sar Baya would be sur- ‘pase by Kharaqan. More substantial, Shams responds to awel-known frory, according to which Bayard refused to eat melons because he bas toon ao evidence about how the Prophet ate melons; this was ofen taken to be a sign of Bayard’ deep devotion to the Prophet. Shams, however, poured scorn upon this story: “They say that Bayaid dd not ext nlons He calmed, "Thave never Found cout in what manner the Prophet, pace be upon him, ate melon” Bur falowing (ofthe Prophet} boch superfal and meaning. You have “observed the supefcl spec of ollowing, But how sc that you fled co tbserve the ruth and meaning of following? ‘As the Chosen One [Mulhammad), Gos blessings upon him, say: "Glory to Thee, we have aot worshiped Thee as it befits Thee” Ashe (Baya ‘ys “Glory to me how greats my son” Ifsomenne supposed hist tom tobe geste than the station of the Chosen One, heis ea ioc and Jgnoranus* Sit would scem that chet i good reason think hat Shams was focused, ‘apo the problem of Bayi ling to follow the Prophet adequacy [Nevertheless there is 2 whale other cas of semarks by Shams Tabs coneeenng Bayaid, which x huder to explain. Many ofthese statemens havea bold and audacious character that clea fs inc the category of sets of boasting and one-upmansip, which are lndeed important charac: reins of ecstatic sayings or shahipa. These audacious and aggresive ‘ings are not without precedent in Nese asten culture, We can find the thetoia basis for this sudacty inthe ancient boasting-contest (ie bara) of he pre-Asamie Arab. at, the cay Suf author Abu a-Ne ith al Sawa ( 563/1168) coeroboraes this connection in is widely ‘sod manval of conduc fr Saf novies, Ade al Marin Inthe lengthy 14 alr, 7, a Leis 358. | Bonn Saints Bugera x cation on the dispenations (raha) or persle deviations from the rules, Suheaward says the elowing: Among the (dipenation) are boasting and publicring one’ claim (fo “piriual ave) als nater, thei anda i hat one shou intend ‘o publicize the bounties of God, wh is exalted above it "Indeed pes ‘of che bounty of your Lord” (Qu 93.11). That i (perminbe) in the rapcures of spsitual state rina boustng-eontst (mre) with a, aulversary.” “This is precisely the same sor of phenomenon that we sein the suas contests ofthe sats, when one outrageous statement i outdone by the next. Rusbihan concludes, “This ation is fiom the jealousy of gos, and jealousy ian acibute of God... The wrangling (unas) ofthe prophets and satis exemplary (noma). ‘Shams Tabrii was infact false with tis ype of boasting contest ss he indicates in the following acount: Tro mystics were having boasting cont (mua) and a debate with cach other, abou setts of mystical knowlege andthe stations ofthe mystics. One sid, “A person who comes slong sting on a donkey, to ‘me that one is God.” The ether one sid “Tome the donkey i Gd" In short hey tied ro outdo cach other by farce. With Bayaci and other, in cheir words itis clea hat cis not ke thi, Buco spend time on thelr sayings i vel for this reason, that ies something ele, Someone ssid “Whats that something el?" I id, "For example, you heard chese worth ‘of mine, they became cold ia your hear. That wil became something like ‘his They ate nea oincarnatonism; the words of the spitcual are, we 15 "Abd alQahieie ABCA Sevan, Ad Mri Mean Mien ‘yeti Wiener isa, Hanae Une. 8a 199 CE Adc Na ‘Sth Sop alr Not Aa Marie Nese on (Cambie, 1979, po 205, 16 Wn fey p38 =| cuneste | ENLIGHTENED & AYDINLANANUAK | BY THE SUN dele in singe body.” How will you comprehend that you ae fll of dese” Aliboug dhe example cht Shams gives of dervishes in a boasting contest, fsa ridiculous one, it nevertheless provides him with an opportunity to inal shat here re others ike Bayazid, who are dffret fo he foolish pie depicte here. One may conclide fim his chat Shams considered the Sayings of Baya tobe seriou and important consequences ofa sprtual sate, but a che same time, he was concerned about how words can be risinerpreed and become vel, His concluding remasks i this passage {quote an exces from a famous poem by Hall arguing that it could be the source ofan ansinotnian misinterpreation by thase who consider themalves be “spirals.” Buc these i something es iden inthe ccm of Baas by Shams The fais that Baye singular poston a he preeminent catly Saf known for htt From an ext dat, Ss wo wer contempo- ray with Raya engaged In Boating cnt wid hr inthe fom of ther own cestcexpesions. Was si, "They al ded in delusion, yp to Bayar and he alo did in des” Likewise Sh sai“ Abu ‘Ye were here coll bonne Musi with he ai four eilde.”* ‘Ava date Matyi alDin bm ‘Aa slo cagage in eens Inter preton of thay aya, incl oth rae of Bayard anda Sub kindof one apmanship to nds his on pein tba ARI conser the saying of Bayar ax boating fi), but be maintained that his own sateen were not hating bt commanded by Ged ~ so ‘hemade the bos tare made no boa. Subsequently Sf hikes such sAbmadSithind engaged nthe amend of eto of wanscendenal hyperbole” co dai spa state cat went boa both Bayer and 1° Arbi” So fom ths pint of view, dramatic elem of Bayz in the form of hath perl compas withthe recognition of hi pet 1a Teardrop a Wino fy. 3640. 15 CanWest ht henson of At sd Sn rs fe ey (9D. GONESLE | ENLIGHTENED AYDINLANANEAR | BY THE SUN, we tual eminence indeed, such spi crigue inthe frm of a boating

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