Shams tells Rumi that he must practice mysticism, not just read about it. Eventually Rumi turns away from his book learning.

Shams tells Rumi that he must practice mysticism, not just read about it. Eventually Rumi turns away from his book learning.

Shams is “The Lord of the lord of the lords of truth” and “the chief of the lord of lords.” (Rumi)

Shams Tabrezi discuses on the different aspects of Islamic mysticism as fellows: Blessing of God: “Blessing is excess, so to speak, an excess of everything. Don’t be content with being a Faqih, say I want more-more than being a Sufi, more than being a mystic -more than each thing that comes before you.”

Shams is “The Lord of the lord of the lords of truth” and “the chief of the lord of lords.” (Rumi)

Shams Tabrezi discuses on the different aspects of Islamic mysticism as fellows: Blessing of God: “Blessing is excess, so to speak, an excess of everything. Don’t be content with being a Faqih, say I want more-more than being a Sufi, more than being a mystic -more than each thing that comes before you.”

Shams claims for himself

the status of a Owaisi Sufi, one whose spiritual illumination comes not though a teacher, but directly from God: “Everyone talks of his own Sheikh. In a dream the Prophet Muhammad gave me a ceremonial cloak (Khirqa), not the kind that will wear out and rip after a few days and fall in the bath house and be washed of dirt, but a cloak of converse (Sohbat), not a converse that can be comprehended, but a converse that is not of yesterday, today or tomorrow.

Shams claims for himself

the status of a Owaisi Sufi, one whose spiritual illumination comes not though a teacher, but directly from God: “Everyone talks of his own Sheikh. In a dream the Prophet Muhammad gave me a ceremonial cloak (Khirqa), not the kind that will wear out and rip after a few days and fall in the bath house and be washed of dirt, but a cloak of converse (Sohbat), not a converse that can be comprehended, but a converse that is not of yesterday, today or tomorrow.

Shams sets out in search of someone after his own nature to be his spiritual companion:

“I can talk to myself. I can talk with anyone in whom I see myself... I wanted someone of my own type to make into my qeble (the direction one faces is prayer) and turn to, for I have grown tired of myself? Do you understand what I mean by having frown tired of myself? Then, having turned into a Qibla, he would understand and comprehend what I am saying.

Shams sets out in search of someone after his own nature to be his spiritual companion:

“I can talk to myself. I can talk with anyone in whom I see myself... I wanted someone of my own type to make into my qeble (the direction one faces is prayer) and turn to, for I have grown tired of myself? Do you understand what I mean by having frown tired of myself? Then, having turned into a Qibla, he would understand and comprehend what I am saying.

Shall I speak without any hypocrisy or not? This Rumi is like moonlight. The eye cannot take in the sun of my being, but it can take in the moon. The extreme brightness of the rays makes the eye unable to tolerate the sun. The moon cannot reach the sun, unless the sun reaches out to the moon. The sun faces Moulana because Rumi faces the sun.

Shall I speak without any hypocrisy or not? This Rumi is like moonlight. The eye cannot take in the sun of my being, but it can take in the moon. The extreme brightness of the rays makes the eye unable to tolerate the sun. The moon cannot reach the sun, unless the sun reaches out to the moon. The sun faces Moulana because Rumi faces the sun.

As a result of this innate spiritual intuition, Shams does not easily submit to the authority of spiritual teachers:

“I’ve seen many special dervishes and spent time in their company; through what they say and through their behavior, the true ones are distinguishable from the impostors. My meek heart will not incline to them unless they are extremely praiseworthy and special, not will this bird peck at every seed.”

As a result of this innate spiritual intuition, Shams does not easily submit to the authority of spiritual teachers:

“I’ve seen many special dervishes and spent time in their company; through what they say and through their behavior, the true ones are distinguishable from the impostors. My meek heart will not incline to them unless they are extremely praiseworthy and special, not will this bird peck at every seed.”

On the Shaikh-disciple relationship: “What is Sheikh’s being? Being. What’s a disciple? Non-existence. Until a disciple ceases to exist, he is not a disciple. Though they may be possessed of learning, yet they change from state to state. You should know that all this learning bears no relationship to the interior, for the inner power makes this request: “No, let me see it!” It does not accept any one’s report.

On the Shaikh-disciple relationship: “What is Sheikh’s being? Being. What’s a disciple? Non-existence. Until a disciple ceases to exist, he is not a disciple. Though they may be possessed of learning, yet they change from state to state. You should know that all this learning bears no relationship to the interior, for the inner power makes this request: “No, let me see it!” It does not accept any one’s report.

On joy, sorrow and same:

“Joy is like pure clear water; wherever it flows, wondrous blossoms grow... Sorrow is like black flood; wherever it flows it wilts the blossoms”. of Sama, Shams says: “The dancing of the men of God is elegant and delicate. It’s like a leaf flowing on the water’s surface. Inside like a mountain, a whole range of mountains, and outside like straw”

On joy, sorrow and same:

“Joy is like pure clear water; wherever it flows, wondrous blossoms grow... Sorrow is like black flood; wherever it flows it wilts the blossoms”. of Sama, Shams says: “The dancing of the men of God is elegant and delicate. It’s like a leaf flowing on the water’s surface. Inside like a mountain, a whole range of mountains, and outside like straw”

Shams praises Rumi. But if Rumi illumines the common people, that is only because he reflects the light which Shams shines upon him: “Well, how could I offend you? I am fearful to kiss your feet, feast my lashes scratch them. Union with you is mast Precious. Alas that life will not last. I wish I had a world full of gold to bestow upon union with you.”

Shams praises Rumi. But if Rumi illumines the common people, that is only because he reflects the light which Shams shines upon him: “Well, how could I offend you? I am fearful to kiss your feet, feast my lashes scratch them. Union with you is mast Precious. Alas that life will not last. I wish I had a world full of gold to bestow upon union with you.”

Shams is far less concerned with ritual and jurisprudence than with his mystical intimations. He says: “Your preoccupation should be to know “Who am I, what is my essence? And to what end have I come here and where am I headed and what are my roots and what am I doing this very hour and what is my focus?”

Shams is far less concerned with ritual and jurisprudence than with his mystical intimations. He says: “Your preoccupation should be to know “Who am I, what is my essence? And to what end have I come here and where am I headed and what are my roots and what am I doing this very hour and what is my focus?”

Shams said “Knowledge is for attaining the Known.” Knowledge that takes you not beyond yourself such knowledge is far worse than ignorance. Rumi was amazed by this and fell before the great man and ceased his teaching.

Shams said “Knowledge is for attaining the Known.” Knowledge that takes you not beyond yourself such knowledge is far worse than ignorance. Rumi was amazed by this and fell before the great man and ceased his teaching.

Shams desires to find the companionship of a true saint: “I implored God to allow me to mix with and be a companion with his friends (Saints). I had a dream and was told, “We will make you a companion of a saint.” I asked, “Where is the saint?” The next night I was told in a dream, “He is in Anatolia (Rum).” After some while I had another dream and was told, “It’s not yet time. All things come in the fullness of time.”

Shams desires to find the companionship of a true saint: “I implored God to allow me to mix with and be a companion with his friends (Saints). I had a dream and was told, “We will make you a companion of a saint.” I asked, “Where is the saint?” The next night I was told in a dream, “He is in Anatolia (Rum).” After some while I had another dream and was told, “It’s not yet time. All things come in the fullness of time.”