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- 1. SUFISM MEVLANA AS A SUFI
- 2. The Meaning of the Words Sufi, Tasawwuf, Murid Although there are many opinions about the meaning of this title, the predominant view is that it may have come from the word "sûf" meaning "wool" because they wore woolen clothes, a symbol of humility preferred by many prophets.
- 3. The Meaning of the Words Sufi, Tasawwuf, Murid The diversity of these descriptions, which reflect only some aspects of the Sufi, stems from the diversity of states and stations experienced on the path of Sufism. For this reason, it is stated that the number of recipes is as numerous as the number of Sufis.
- 4. The Meaning of the Words Sufi, Tasawwuf , Murid Bîrûnî, root of the word is "sophos", which means "judge, sage" in Greek. Joseph von Hammer, "gymnosophists", the "naked sages" of India. Some people, "sûfî" to the Greek words "sophia" or "theosophia", meaning "wisdom".
- 5. Emergence of Sufism Sufism, which we call Tasawwuf, can be divided into three periods: Zuhd, Tasawwuf and Tariqa.
- 6. The Era of Zuhd It covers the period until the 8th century, when the concept of Sufism emerged, including the Prophet Muhammed, his contemporaries and those who came after them.
- 7. The Era of Tasawwuf Tasawwuf historians call this period the tasawwuf period, when the concepts of Sufi and tasawwuf began to be used and the first sufis began to be heard. It covers a period of about 400 years from the 8th century to the period when the orders were institutionalized.
- 8. The Era of Tarikat (Cult) From the 13th century onwards, sects became institutionalized and became a part of social life.
- 9. Some terms in Sufism: Halvet Ihsan Fakr Ikhlas Irfan Zahid Zikr Marifet Mâsiva Seyri Sulûk Tezkiye
- 10. Ways of Tasawwuf (Tariqas)
- 11. Mawlana Jalaluddin Rumi Professor Franklin Lewis of the University of Chicago, author of the most complete biography of Rumi, has separate chapters for Rumi's mythical biography and the actual biography about him.
- 12. Important Publıcatıons Masnavi Divan-i Kebir Fihi ma fih Majalisi Seb'a Mektubat
- 13. Effects Sultan Walad, FazlʿAllāh Esterābādī (Nāimī), ʿUmar Imād al-Dīn Nasīmī, Shah ʿAbd al-Lātif Bhittāi, Shaykh Galib, Kazī Nāzr'ūl Islam, ʿAbd al-Karīm Soroush.
- 14. Influences Muhammad, Abu Bakr-i Siddiq, Salmân-i Fârisî, Qâsim bin Muhammad, Imam Ja'far-i Sadiq, Zû'l-Nûn al-Misrî, Beyazid Bistâmî, Hallâj-i Mansûr, Abû'l Hasan Kharakânî, Abū Sa'īd Abū'l Khayr, Yusuf Hemedani, ʿAbd al-Qādir Ghaylānī, Senā'ī, Farīd al-Dīn Attār, Baha-ūd-Dīn Zakariyā, Baha-ud-Dīn Veled, Sayyid Burhaneddin, Muhyiddin Ibn Arabi, Shams-ī Tabrizī.
- 15. Where did His Works Spread? Translations of his works are very popular, especially in Turkey, Azerbaijan, the USA and South Asia. His poetry has influenced not only Persian literature but also the literary traditions of Ottoman Turkish, Chagatai, Urdu, Bengali and Pashto languages.
- 16. Doctrines The Masnavi weaves fables, scenes from everyday life, Qur'anic revelation and commentary, and metaphysics into a vast and intricate tapestry.
- 17. 7 Advice of Mawlana 1)In generosity and helping others be like a river 2) In compassion and grace be like the sun 3) In concealing others’ faults be like the night 4)In anger and fury be like a dead
- 18. 7 Advice of Mawlana 5)In humility and modesty be like the earth 6)In tolerance be like the sea 7)Either look as you are or be as you look
- 19. Mawlawism The 13th century Mevlana Jalaluddin Rumi's sect, which developed after his death, based on his views and mystical thoughts.
- 20. Basic principles of Mawlawism #To know religious principles well #Be humble #Being religious #Keeping your heart always clean #Giving importance to material and spiritual cleanliness #To use wisdom well and have wisdom
- 23. References: #Yaran, Cafer "MEVLANA'NIN YEDİ ÖĞÜDÜ": EVRENSEL ERDEMLER, KOZMİK TEMELLENDİRMELER VE AİDİYET MESELESİ . Dergipak Year 2007, Volume: 0, No: 16, page: 21 - 48. (Date of Access: 5.01.2023) #https:// dogm.eba.gov.tr (Date of Access: 2.01.2023) #tr.wikipedia.org/wiki/Mevlânâ_Celâleddin-i Rûmî (Date of Access: 2.01.2023) #https://islamansiklopedisi.org.tr (Date of Access: 31.12.2022) # Avşar, Ayşe. "İslam tasavvuf Düşüncesinin Teşekkülü". Ankara Üniversitesi, Sosyal Bilimler Enstitüsü Tasavvuf İlmi ve Akademik Araştırma Dergisi.47[2021], s.403-406. (Date of Access: 28.12.2022)
- 24. Thank You For Your Attention
Editor's Notes
- Those who continue the struggle of the nafs on the path of Sufism are called murîd and mutasavvıf, and those who complete this struggle and reach perfection are called sufî. In the Islamic world, the word Sufi emerged in the late 7th century and became widespread in the 8th century. This word is not mentioned in the Qur'an, which is accepted as the main source of knowledge in Islam. This word was also not used by the Prophet Muhammad, the Prophet of Islam.
- When all opinions are taken into consideration, it is thought that people called Sufis were given this title based on their outward appearance, and some of them were deemed appropriate based on their inner world. In this framework, on the one hand, human and ethical characteristics of the Sufi such as constantly striving for the better and the beautiful, being patient in poverty, giving freely in wealth, doing good to everyone without discrimination, responding even to evil with goodness are emphasized; On the other hand, the spiritual characteristics of the Sufi, such as having a proper inner world rather than his outer appearance, reaching the Truth by disciplining his nafs and purifying his heart, and gaining His friendship, have been expressed.
- Bîrûnî, on the other hand, argued that the word sûfî is not Arabic, and that the root of the word is "sophos", which means "judge, sage" in Greek. Joseph von Hammer also defended the same view and attributed the Sufis to the "gymnosophists", the "naked sages" of India. Some people also attributed the word "sûfî" to the Greek words "sophia" or "theosophia", meaning "wisdom". In later periods, Sufis were also referred to as Sufis.
- Sufis stated that the source of Sufism is the Holy Qur'an and the exemplary life of the Prophet and his companions. The Prophet of Islam preferred simplicity in every aspect of his life. After his death, the Muslims became financially stronger through conquests. Some Muslims moved away from the simple lifestyle recommended by the prophet. In the face of these changes, some Muslims emphasized that the Prophet's morals and lifestyle should be taken as an example and that they should prefer a simple lifestyle like him. Values such as solidarity, altruism, generosity, abstinence, honesty and compassion were emphasized. This understanding they advocated was effective in the emergence and development of Sufi thought over time. According to Sufis, the purification of the soul, self-training (getting rid of the bad wishes and desires of the soul), remembrance of Allah, and not valuing the world more than necessary are the goals of Sufism.
- In Sufism, zuhd means to turn towards the other world, not to be immersed in the world, not to give place to the love of property in the heart even if it is available. Zuhd is not to abandon the world and stop working, but to reduce the pleasurable things and not to be immersed in them. In other words, it can be defined as forgetting the hereafter and not being enslaved to the world. Zuhd is to remove every desire for the world from the heart. One cannot be a Zahid unless one removes worldly goods and sensual desires from one's heart. Love of Allah and the Prophet is realized through zuhd.
- Many important Islamic Sufis were raised in this period (Maruf Kerhi, Junaid Baghdadi, Zunnun Misri, Beyazid Bestami, al-Ghazzali...) Sufi thought and practice became a system with its own terms, methods and theories. This period is also the period when Sufi thought emerged as a science and classical works began to be written.
- This was a period in which great representatives such as Ibn Arabi and Mevlana were raised and important works on Sufism were written in poetry and literature. The works written in this period and the influence of some of the sects continue to this day. Islamic Sufism did not only remain in the theoretical plan but also affected daily life. It was put into practice in practical life through sects. The name that this movement, which is called Sufism in theory, takes in practical life is tariqa. Tasawwuf has nothing to do with mysticism in terms of its origin. It is natural that Sufism is open to innovation and that it interacts with the mystical traditions it encounters in its development process and performs similar rituals. However, it would not be correct to use mysticism instead of the term Sufism based on these similarities. It can be said that Sufism is considered a completely separate lifestyle from mysticism because it has a method that is actively practiced, it is lived under the leadership of a guide (sheikh, murshid), the guides have a lineage that goes back to the Prophet, and a Sufi path (tariqa) that one enters by finding it suitable for one's taste, understanding and comprehension level has its own customs, manners and dhikr.
- Halvet: Solitude, living alone, not participating in public life. Ihsan: Worshipping Allah as if one could see Him. Fakr: The ascetic's awareness that he does not own anything, realizing that Allah is the true owner of everything. Ikhlas: Sincerity, sincerity, and the pursuit of Allah's pleasure in one's attitudes and behaviors. Irfan: To know. Knowledge gained through intuition, experience and spirituality. Zahid: A person who does not seek the world, who devotes himself entirely to the other world and to Haqq, who does not value property and fame. Zikr: To remember, to remember. It is the daily chanting of certain words and phrases at a certain time, in a certain number, in a certain order. Marifet: Knowledge, wisdom, experience. Sufis experiencing spiritual states and tasting spiritual and divine truths. Mâsiva: All beings other than the essence of Allah. Seyri Sulûk: A spiritual and spiritual journey undertaken under the leadership and supervision of a guide in order to reach the Truth. Tezkiye: Cleansing. Cleansing the soul from spiritual impurities.
- Mevlana is thought to have been born of native Persian-speaking parents in the city of Balkh (originally part of the Khwarezm Empire) in Afghanistan (now Tajikistan) in 1207. After migrating from Balkh, when he was 21 years old, he settled in Konya, the capital of the Anatolian Seljuk Empire, where he spent the rest of his life. He died on December 17, 1273 in Konya. As his body was carried away, local Christians and Jews joined the crowd that gathered to say goodbye. Upon his death, his disciples and his son Sultan Veled founded the Mevlevi Order (also known as the Order of the Whirling Dervishes), famous for the Sufi dance known as the Sema ceremony. He was buried next to his father and a mausoleum was erected over his remains. Childhood and Migration Rumi's father was Bahaeddin Veled, a theologian, jurist and mystic known to Rumi's followers as the "Sultan of Scholars". When the Mongols invaded Central Asia between 1215 and 1220, Bahaeddin Veled set off westward with his entire family and a group of disciples. Rumi met one of the most famous mystical Iranian poets, Ferîdüddin Attâr, in the city of Nishapur in the Iranian province of Khorasan and recognized Mevlana's spiritual superiority. "Here comes a sea, followed by an ocean," he says to his son, who is walking behind his father. Attar gave the boy his Asrārnāme, a book about the mingling of the soul with the material world. This meeting deeply affected the eighteen-year-old Mawlana and later inspired his work. Veled and his companions set out from Nishapur to Baghdad and met many scholars and Sufis. From Baghdad they traveled to Hejaz and made the pilgrimage. Their caravan passed through Damascus, Malatya, Erzincan, Sivas, Kayseri and Niğde, and they settled in Karaman for seven years; Rumi's mother and brother died there. In 1225, Rumi married Cevher Hatun in Karaman. They had two sons: Sultan Veled and Alaeddin Çelebi. When his wife died, Rumi remarried and Amir Alim Çelebi and Melike Hatun were born to him. Bahaddin came to Konya on May 1, 1228, probably at the invitation of the Anatolian ruler Alaeddin Keykubad, and settled in Konya, the westernmost city of the Anatolian Seljuk Sultanate. His education and his encounters with Shams-i Tabrizi At a very young age, Mevlâna began to attend his father's lessons and tried to find the secrets of truth in the way of Allah. He learned Turkish, Arabic, Persian, Folk Greek and Ancient Greek. He studied Islam as well as other religions, and received education on many subjects from history to medicine, first from his father, then from Seyyid Burhaneddin Tirmizi and from the esteemed scholars of the time. He started to transfer this knowledge to hundreds of students in madrasas. Meanwhile, Shams-i Tabrizi was not satisfied with the spiritual level he had reached and was looking for a friend of the Truth, a conversation partner at his level. They first met the Mevlana in Damascus and then in Konya in 1244. These two saints, both lovers of Allah, immersed themselves in divine conversations and reached many great heights. Mevlana began to spend most of his time chatting with his spiritual friend, reciting poems and performing Semâ, but his disciples became jealous of him and began to disrespectfully gossip about Shams-i Tabrizi. Shams was hurt by these words and left Konya for Damascus. Mawlana was very saddened by this separation, cut off all contact with his friends, retreated to a corner and composed many of the poems we read in Dîvân-ı Kebîr. Those who had caused it expressed their regret at this situation. A caravan led by Mawlana's son Sultan Veled went to Damascus and brought Shams-i Tabrizi back. But jealousy resumed and Shams suddenly disappeared. Later, his mausoleum became a place of visitation for his lovers in Konya. With the departure of this dear friend, Mevlana entered a new period. First, he appointed Sheikh Salâhaddin-i Zerkûb, and after his death, Çelebi Hüsameddin, one of his students, to teach on his behalf. "I am the slave of the Qur'an as long as I live. I am the soil of the path of Muhammad the Chosen. Whoever conveys a word other than this, I complain against him and I complain against that word." As it is understood from these words of Hazrat Mevlana, he turned towards Allah on the path shown by Hazrat Muhammad, followed his orders and enlightened humanity within the framework of Islamic principles. Throughout his life, he lived in accordance with Islamic moral values. He complained about the bigoted ideas and false sheikhs who entered the religion later. "The summary of my life is these three words: I was raw, I was cooked, I was burned." Mevlana, who summarized his life with these words, reunited with Allah and His beloved Prophet on December 17, 1273, after being ill for a while. Mevlevîs call this night when the separation ended "Şeb-i Arûs" (Wedding Night).
- Rumi passionately believed in the use of music, poetry and dance as a way to reach God. According to Rumi, music helped devotees to focus their entire being on the divine and to do so with such intensity that the soul was both destroyed and resurrected. It was from these ideas that the practice of the Returning Dervishes took on a ritual form. His teachings became the basis of the Mevlevi order, organized by his son Sultan Veled. Rumi encouraged Sema' by listening to music and twirling or performing the sacred dance. In the Mevlevi tradition, semā' represents a mystical ascension journey to the Perfect One through reason and love. In this journey, the quest symbolically turns towards truth, grows in love, abandons the ego, finds the truth and reaches the Perfect. The Quest returns from this spiritual journey with greater maturity, to love and serve all of creation, regardless of creed, race, class or nation. Mevlana weaves his theosophy (transcendental philosophy) into the beads of his poems and stories like a thread. His main point and emphasis is the unity of being.
- Mevlânâ's tasawwuf is not a purely mystical and idealistic tasawwuf, but an unlimited love in social life, which is manifested by completely getting rid of limited existence, individuality and individual ambitions and spreading to the people and the community, It is a mysticism that manifests itself as a humanistic vision and absolute unity, and in the moral sphere as a humanistic upbringing in which everyone reforms himself by following a perfect being, and in general as a movement towards the good, the beautiful and the good, and thus has a practical character in reality. In Sufism, Mevlana and Mevlevism are of great importance. Mawlawism is human-oriented and oriented towards tolerance, beauty and ihlfa, there is no giving up, there is repentance and forgiveness.
- In the Sema, dervishes rotate with their right hand towards the sky and their left hand towards the ground, accompanied by music. Sometimes the cone (sikke) on the head of the dervish represents the tombstone, the cardigan on his back represents his grave, and his tennur (white dress) represents his skin.
- Picture 2: During the Sema, the dervishes bow respectfully to each other. This is called mukabele. Mukabele is a symbolic gesture that emphasizes that people should respect each other in social relations.