واکاوی آرامگاه و جایگاه معنوی شمس تبریزی در خوی براساس اسناد تاریخی و مطالعات معماری

Abstract
The subject of the end of Shams Tabrizi’s career has attracted researchers for a long time. In recent decades, it has also attracted the attention of international cultural societies. Since different locations have been proposed as the tomb of Shams Tabrizi through the years, so how to analyze the attribution of these locations to Shams Tabrizi could be considered an issue. Regarding the cultural and tourism importance of the Shams Tabrizi tomb at the national and international levels, determining the location of this tomb is the goal of this study. Therefore, the main question is: which of the attributed sites to Shams Tabrizi is really his tomb? In doing so, the suggestion that “the minaret” of Shams in Khoy belongs to the tomb of Shams Tabrizi was examined. In order to answer this question and test the supposition, the historical documents related to the tombs attributed to Shams Tabrizi were subjected to qualitative content analysis. The analysis of the first-hand documents obtained from domestic and foreign sources, especially Ottoman sources, makes the location of Shams Tabrizi’s tomb in Khoy acceptable and confirms the suggestion of the study. Analytical examination of the minarets drawn by Metraqchi showed that the architecture of the third minaret is different from the minarets on both sides of the dome of the Shams’ Tomb. The textual and semantic analysis of the discourse of public culture, including the creation of works of art, the use of holy expressions, local names, and the endowment of the proceeds of public places, showed the spiritual position of the personality and tomb of Shams Tabrizi. Determining the location of Shams Tabrizi’s tomb, analyzing its architectural features and determining the spiritual position of Shams Tabrizi is the final achievement of this study.
Keywords: Tomb of Shams Tabrizi, Shams Tabrizi Minarets, Khoy, Spiritual Place of Shams Tabrizi, Metraqchi.
 
Introduction
Shams Tabrizi’s presence in Konya caused a revolution in Rumi’s thought and spirit and turned him from a dignified mystic to a child’s plaything. As a result, the devotees and disciples of Rumi could not consider this presence easy. The sudden absence of Shams from Konya in 1247 AD fueled the myth-making and rumor-mongering market about his fate. Some believe that Shams was killed in a conspiracy in which Aladdin was also involved. Others believe that he was forced to emigrate from Konya to Tabriz; therefore, according to some, the tomb of Shams is in Konya, and according to others, it is in Khoy (Gholami, 2021: 137).
There are no reliable first-hand sources indicating that Shams was killed or died in Konya. Even today, there is no tomb attributed to Shams Tabrizi in Konya. The place that is referred to as “Maqam-e- Shams” in Konya is a mosque that does not have the characteristics of a tomb. It is natural to assume that if this mosque had such a status or function, a tomb similar to Rumi’s would have been built for Shams. On the other hand, there are several historical documents from about a hundred years after Shams’ disappearance that have suggested the tomb of Shams Tabrizi is in Khoy.
Research goals and necessity. So far, there has not been a comprehensive study on the history of Shams Tabrizi tomb, the minarets, and especially the characteristics of Shams Tabrizi tomb and its spiritual position and restoration. The remaining minaret from the tomb of Shams Tabrizi is the only minaret of this type in the country, and the identification of the location of Shams’ tomb was dependent on the minaret remaining standing.
Research questions: In which place is Shams Tabrizi’s tomb located? Does the minaret attributed to Shams in Khoy belongs to the tomb of Shams Tabrizi?
Research method. Historical documents related to the existence of Shams Tabrizi tomb in Khoy were collected from domestic and international first-hand sources and were analyzed. A comparative study was carried out about the minarets drawn by Nasuh al-Salahi Metaraqchi in the book Bayan Manezal Safar-Iraqein. Studies related to the spiritual position of Shams Tabrizi tomb in public culture were also conducted through the analysis of the resulting discourse.
 
Findings
Among the Ottoman documents that have mentioned the existence of Shams Tabrizi’s tomb in Khoy, one could mention Samrat al-Foaad, Siahatname-ie-Chalabi, Jahannoma-i-Chalabi, Fereydon Bey’s Munshaat, Pechovi’s History, Osman Pasha’s History, and Mutaraqchi’s book. Eloquent summaries and travelogues of the Safavid and Qajar eras are other sources pointing to this issue.
The abstract and geometric motifs on the facade of the painted minarets next to the tomb of Shams Tabrizi look different from the other painted minarets of Metraqchi in other cities. Also, the arrangement of ram skulls in the third minaret is also different from the two minarets on the sides of the luxurious dome.
The textual and semantic analysis of the discourse of historical documents, works of art, and respectful titles used all speak of the high spiritual status of Shams Tabrizi. The fact that the sultans and the Ottoman military commanders paid a visit to Shams Tabrizi’s tomb out of respect and the founder of the Safavid dynasty built his palace next to it, and the lay people looked at a holy place shows the depth of influence of this personality among the rulers.
The documents of the National Library and Document Center show that the first stage of minaret restoration was done with the approval of the Minister of Education in 1938. In the area of Shams Tabrizi Tomb, at least three different periods of burial were seen, which belonged to three different periods, so that the burial of all three periods was carried out in an Islamic way, which, according to experts, is one of the few cases that we have witnessed such a pehnomenon in an Islamic cemetery. Archaeological studies show that this place has been of interest since the Seljuk Period, especially since the 7th century AH. The obtained glazed pottery talks about the existence of a palace or a luxurious building in the place (Heidari, 2006). 
 
Conclusion 
The great frequency of the documents obtained from the Ottoman archives and the presence of Ottoman sultans at the tomb of Shams Tabrizi, who certainly had the advice of the most knowledgeable people regarding his tomb, along with the other historical documents inside and outside the country, made it acceptable to locate the tomb of Shams Tabrizi in Khoy. The architectural reconstruction of the Shams Tabrizi tomb and the comparative study gives a clearer picture of the tomb’s structure in the early Safavid Period. The analysis of public cultural discourse reveals the spiritual position of Shams Tabrizi. Archaeological excavations in and around the tomb are necessary to discover the remains of the other parts of the tomb, the old city, and the palace of Shah Ismail Safavi, and to try to reconstruct the original appearance of the minarets.