1. Introduction
Hesam al-Din Chalabi, whose full name was “Hasan Ebn Mohammad Ebn Hasan Urmavi,” known as Akhi Turk, was one of Rumi’s disciples. Having experienced the bitter departure of Shams of Tabriz from Konya, Mawlana did not wish to expose Hesam al-Din to the sword of the disciples’ jealousy and the enmity of mean-spirited people. Therefore, he attempted to take refuge in metaphorical expression and, within the folds of words, express his devotion and affection toward Hesam al-Din, although at times he involuntarily mentioned his name; nevertheless, he referred to him mostly through allusion and simile. This research seeks to reveal and explain such verses in which Mawlana indirectly referred to Hesam al-Din in the First and Second Books of the Masnavi. He played a valuable role in advancing the Masnavi- Ma'navi. Therefore, this research was initiated to answer the following questions:

Did Hesam al-Din play a role in guiding the intellectual direction of the Masnavi-Ma'navi?
Did Mawlana refer, throughout the verses of the Masnavi Ma'navi, to the presence and services of Hesam al-Din? How?
What position do the internal textual evidences of the Masnavi assign to Hesam al-Din?


2. Methodology
The research method is documentary, accompanied by textual analysis, and the statistical population consists of the First and Second Books of the Masnavi by Mawlana Jalal al-Din.

3. Discussion
Hesam al-Din, in his youth, attained the fortune of being present among Mawlana’s disciples. He “came into Mawlana’s presence together with a group of young men and entered his service. Hesam al-Din, due to his good manners and knowledge, came within the circle of Mawlana’s attention, until, according to Abd al-Rahman Jami in the book Nafahat al-Uns, ‘When Chalabi Hesam al-Din perceived the companions’ inclination toward the Ilahi-nama of the sage Sanai, the Manteq al-Tayr of Shaykh Farid al-Din Attar, and his Mosibat-nama, he requested from Mawlana, as a favor, that if a versified book were composed in the manner of Sanai’s Ilahi-nama or the Manteq al-Tayr, so that it might remain as a keepsake for the friends, it would be the utmost kindness. Mawlana immediately took a sheet of paper from his headgear and turban and handed it to Chalabi Hesam al-Din, and there the first eighteen verses of the Masnavi had been written’” (Jami, 1336: 468–469). Thus, it was through Hesam al-Din’s encouragement and pursuit that the composition of the Masnavi began.
Mawlana’s hidden references to Hesam al-Din in the First Book of the Masnavi Ma'navi are evident in the story of the Caliph seeing Leyli and in the story of the merchant and the parrot. The Second Book of the Masnavi begins with a mention of Hesam al-Din, and Mawlana attributes the delay in composing the Second Book to the spiritual states of Hesam al-Din. The composition of the Masnavi was, for Mawlana and Hesam al-Din, a journey along the spiritual path and an ascending mystical journey. In order to attain the necessary spiritual conditions, they needed the passage of time and to reach greater maturity, and evidence for this claim is the hemistich stating that Hesam al-Din “had ascended to the ascension of realities.” The juxtaposition of “ascension” and “realities” indicates Hesam al-Din’s spiritual journey, which they had to attain in order to continue composing and committing the Masnavi to writing.
From the hemistich “When he returned from the sea toward the shore” several points can also be inferred. Reaching the shore from the sea means moving from danger to tranquility, that is, moving from turmoil to comfort. It means reaching spiritual stability from inner upheavals. On the other hand, wherever Mawlana speaks of the necessity of having a spiritual master and guide and emphasizes following the spiritual master, he remembers Hesam al-Din through a beautiful metaphor.

4. Conclusion
Mawlana has mentioned Hesam al-Din Chalabi secretly in the book Masnavi, in the form of metaphor and allusion, and has spoken of him favorably; therefore, Hesam al-Din has a discernible presence in the hidden layers of this book. On the other hand, Hesam al-Din’s role in the formation of the Masnavi Ma'navi is not limited to encouragement and transcription. He was Mawlana’s collaborator and adviser in this work. Moreover, in addition to secretly praising Hesam al-Din, Mawlana prepared the ground for his succession so that his disciples would know whom to follow after Mawlana’s death.