By Mian Mohammad Sharif
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Extra info for A history of Muslim philosophy: With short accounts of other disciplines and the modern renaissance in Muslim lands-Vol II
88 As for the theory of mumkin, the scholastics are of the opinion that every possible thing (mumkin) either occupies space (mutahayyiz) or exists in that which occupies space (qa'im bi al-mutahayyiz). , in affirming an existing thing different from 88 87 88 M. Sunnah, Vol. I, p. 111. IkMas, p. 57. ' these, postulate humanity, animality, or such other generic concepts. To ibn Taimlyyah these generic concepts exist only in the mind. He observed that people objected to such theories when the philosopher wanted to prove a thing which was beyond imagination or which existed by itself imperceptibly.
Shams received his education in Tabriz and then became a disciple of Baba Kamal al-Din Jumdi, who introduced him to mystic way of life. He travelled from place to place living in caravanserais, weaving girdles and selling them for bread. He was staying in a serai of Quniyah when Rumi went to see him. The impression of this mystic on Rumi's mind was deep and lasting. Sipah Salar says that the two were closeted together for six months in Salah al-Din Zarkub's room, which none but Zarkub was allowed to enter.
Let us start with a short biographical sketch of this remarkable religious genius to note his background and the influences that moulded him. He was born in 604/1207 during the reign of Muhammad Khwarizm §hah whose empire extended from the Ural mountains to the Persian Gulf and from the Euphrates to the Indus. The family had been settled there for several generations. As Balkh was in the Persian domain and Rumi wrote in the Persian language, the modern Iranian scholars claim him as belonging to the Iranian nation.