1.
Mevelana Rumi Konya Sharif ::
2. Shrine of Samunja Baba
3.
Duzgun Baba :: 4. Ahmed Ziyaeddin
Gumushkanewi
5.
Hussain Hilmi bin Said 'Rahmatullahi alayh'
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Mevelana
Rumi tomb by night Konya Sharif---Turkey
Born
in 1207 in the town of Balkh in Khurasan
(near Mazar-I-Sharif in contemporary Afghanistan),
Jalal al-Din Rumi was the son of a brilliant Islamic
scholar. At the age of 12, fleeing the Mongol invasion,
he and his family went first to Makkah and then settled
in the town of Rum in 1228. Rumi was initiated into
Sufism by Burhan al-Din, a former pupil of his father's,
under whose tutelage he progressed through the various
teachings of the Sufi tradition. After his father's
death in 1231, Rumi studied in Aleppo and Damascus
and, returning to Konya in 1240, became a Sufi teacher
himself. Within a few years a group of disciples gathered
around him, due to his great eloquence, theological
knowledge and engaging personality.
In
1244 a strange event occurred that was to profoundly
change Rumi's life and give rise to the extraordinary
outpouring of poetry for which he is famous today.
A wandering mystic known as Shams al-Din of Tabriz
came to Konya and began to exert a powerful influence
on Rumi. For Rumi, the holy man represented the perfect
and complete man, the true image of the 'Divine Beloved',
which he had long been seeking. Despite his own position
as a teacher (a Sufi sheikh), Rumi became utterly
devoted to Shams al-Din, ignored his own disciples
and departed from scholarly studies. Jealous of his
influence on their master, a group of Rumi's own students
twice drove the dervish away and finally murdered
him in 1247. Overwhelmed by the loss of Shams al-Din,
Rumi withdrew from the world to mourn and meditate.
During this time he began to manifest an ecstatic
love of god that was expressed through sublimely beautiful
poetry, listening to devotional music and trance dancing.
Over
the next twenty-five years, Rumi's literary output
was truly phenomenal. In addition to the Mathnawi,
which consists of six books or nearly 25,000 rhyming
couplets, he composed some 2500 mystical odes and
1600 quatrains. Virtually all of the Mathnawi was
dictated to his disciple Husam al-Din in the fifteen
years before Rumi's death. Mevlana (meaning 'Our Guide')
would recite the verses whenever and wherever they
came to him - meditating, dancing, singing, walking,
eating, by day or night - and Husam al-Din would record
them. Writing of Rumi and his poetry, Malise Ruthven
(Islam in the World) says, "No doubt the Mathnawi's
emotional intensity derives in part from the poet's
own vulnerable personality: his longing for love is
sublimated into a kind of cosmic yearning. The Love
Object, though divine and therefore unknowable, yields
a very human kind of love. In the Quran a remote and
inaccessible deity addresses man through the mouth
of his Prophet. In the Mathnawi it is the voice of
the human soul, bewailing its earthly exile, which
cries out, seeking reunification with its creator."
Rumi
teachings expressed that love is the path to spiritual
growth and insight. Broadly tolerant of all people
and other faiths, he says,
Whoever
you may be, come
Even though you may be
An infidel, a pagan, or a fire-worshipper, come
Our brotherhood is not one of despair
Even though you have broken
Your vows of repentance a hundred times, come.
Rumi
is also well known for the Sufi brotherhood he established
with its distinctive whirling and circling dance,
known as Sema and practiced by the Dervishes. The
Sema ceremony, in seven parts, represents the mystical
journey of an individual on their ascent through mind
and love to union with the divine. Mirroring the revolving
nature of existence and all living things, the Sufi
dervish turns toward the truth, grows through love,
abandons ego, and embraces perfection. Then he returns
from this spiritual journey as one who has reached
perfection in order to be of love and service to the
entire creation. Dressed in long white gowns (the
ego's burial shroud) and wearing high, cone-shaped
hats (the ego's tombstone), the dervish dances for
hours at a time. With arms held high, the right hand
lifted upward to receive blessings and energy from
heaven, the left hand turned downward to bestow these
blessing on the earth, and the body spinning from
right to left, the dervish revolves around the heart
and embraces all of creation with love. The dervishes
form a circle, each turning in harmony with the rhythm
of the accompanying music as the circle itself moves
around, slowly picking up speed and intensity until
all collapse in a sort of spiritual exaltation.
Rumi
passed away on the evening of December 17, 1273, a
time traditionally known as his 'wedding night,' for
he was now completely united with god. In the centuries
following Rumi's death, many hundreds of dervish lodges
were established throughout the Ottoman domains in
Turkey, Syria and Egypt, and several Ottoman Sultans
were Sufis of the Mevlevi order. During the later
Ottoman period, the dervishes acquired considerable
power in the sultan's court. With the secularization
of Turkey following World War I, the Mevlevi Brotherhood
(and many others) were seen as reactionary and dangerous
to the new republic, and were therefore banned in
1925. While their properties were confiscated, members
of the Mevlevi Brotherhood continued their religious
practices in secret until their ecstatic dance were
again allowed in 1953.
The
former monastery of the whirling dervishes of Konya
was converted into a museum in 1927. While the dervishes
have been banned from using this facility, it functions
as both museum and shrine. In its main room (Mevlana
Turbesi) may be seen the tomb of Mevlana covered with
a large velvet cloth embroidered in gold. Adjacent
to Rumi's burial is that of his father, Baha al-Din
Valed, whose sarcophagus stands upright, for legends
tell that when Rumi was buried, his father's tomb
"rose and bowed in reverence." The tombs
of Rumi's son and other Sufi sheikhs are clustered
about the shrine. The burials of Rumi, his father
and several others are capped with huge turbans, these
being symbolic of the spiritual authority of Sufi
teachers. The Mevlana Turbesi dates from Seljuk times
while the adjoining mosque and the rooms surrounding
the shrine were added by Ottoman sultans. Formerly
used as quarters for the dervishes, these rooms are
now furnished as they would have been during the time
of Rumi, with mannequins dressed in period costumes.
Within one room there is a casket containing a hair
from the beard of Muhammad.
Each
year on December 17th a religious celebration is held
at the site of Rumi's tomb, to which tens of thousands
of pilgrims come. In the shrine there is a silver
plated step on which the followers of Mevlana rub
their foreheads and place kisses. This area is usually
cordoned off but is opened for these devotional actions
during the December pilgrimage festivities. In addition
to the shrine of Rumi, pilgrims to Konya will visit
the shrine of Hazrat Shemsuddin of Tabriz (traditionally
visited before the shrine of Rumi), the shrine of
Sadreduddin Konevi (a disciple of Hazrat ibn Arabi
and a contemporary of Mevlana), the shrine of Yusuf
Atesh-Baz Veli, and the shrine of Tavus Baba (who
may in fact have been a women and therefore Tavus
Ana). Within the museum of Rumi there is a map that
shows the location of these various holy sites.
More
about Maulana Jalalud-Deen Mohammad Rumi (RA)
Hazrat
Maulana Jalalud-Deen Mohammad Rumi (RA)
Lineage:
Sayyidinah Abu Bakr (R.A) on the father side and Sayyidinah
Ali (R.A) on the mother's side.
Date
of Birth: 6th Rabiul Awwal 604 A.H.
Father's
name: Muhammad Baha'uddeen Veled. His father was given
the title of Sultãnul-Ulamã (King of Scholars)
as a result of solving difficult problems pertaining to
law and religion. While in his adolescence he delivered
discourses everyday of the week.
Early
Education: Moulãnã Rumi's (R) father entrusted
him to one of his disciples, Saiyid Burhãnuddeen
who taught him for 4-5 years later after his father's death.
Burhãnuddeen guided him in secrets of Sufism (Mysticism).
At the age of 22 Moulãnã Rumi (R) migrated
with his father from Balkh to Konya, where his father was
a teacher at a college founded by the king. After the father's
death Moulãna Rumi (R) occupied the seat of his father.
Thereafter he taught at the college and preached to the
people.
Further
Education: In 630 A.H Moulana Rumi (R) went to Syria
for further education. He studied at Madrasah Halawiyah
which is the Haleb (Aleppo) and received his education from
Kãmaluddin-al-Adim. Thereafter he proceeded to Damascus
and studied in Madrasah Maqdaysah. Amongst other teachers,
he also studied by Shaykh Mohinuddin ibn Arabi and Shaykh
Uthmãn Rumi. Either in 634 or 635 Moulãna
Rumi (R) returned to Konya and resumed teaching, because
of the oppression and destruction by the Mongols. A number
of great scholars moved towards Konya to seek the company
of Moulãna Rumi (R). He was head of the scholars
and he had 400 students under him.
Moulãna
Rumi (R) returns to Mysticism: Moulãna Rumi's (R)
meeting with Muhammad ibn Ali ibn Mãlik Dãd
commonly known as Shams Tabrez completely transformed his
life and turned him from Jalãluddin Konwi to Moulãna-i-Rum.
It was the 642 A.H. It is related about Shams Tabrez that
in his youth, he remained so immersed in the love for Nabi
(Sallallahu Alaihi Wasallam) that he did not feel the pangs
of hunger for as many as 30 - 40 days. Moulãna Rumi
(R) became so attached to Shams Tabrez, that it is reported
that both remained in holy communion for 6 months, in a
room where none dared to enter except Shaykh Salahuddin.
The company of Shams Tabrez opened new in roads into the
hidden and now Moulãna Rumi (R) felt a great urge
to grasp the mysteries of earth and heaven through spiritual
illumination. Moulãna Rumi (R) says in a couplet:
"Shams
Tabez was it, who led me to the path of reality, for the
earth I have is simply his bounty."
Departure
of Shams Tabrez: Moulãna Rumi (R) had given up teaching
and delivering lectures due to his learning from his spiritual
mentor Shams Tabrez. This was intensely resented by his
followers, disciples and friends. Shams Tabrez, realising
that the blame was being put on him, discreetly left Konya,
on the 21st Shawwãl 643 A.H, after a stay of about
16 months.
Moulãna
Rumi (R) now promoted Shaykh Salãhuddin as his confident
and chief assistance. After the death of Salãhuddin,
Chelebi Hishãmuddin Turk as his spiritual vicegerent,
who was his successor for 11 years.
Character,
Simplicity, Prayers, Humility and Generosity:
Whenever
he went out, a large number of students, theologians and
even nobles accompanied him on foot. The Kings and chiefs
of state received him with the highest honour, he continued
to teach and give juristic opinions. He was of simple and
frugal habits. He never had a pillow nor a bedding nor did
he ever lie down for taking a rest. Whenever he felt drowsy,
he took a nap wherever he was sitting. Whenever presents
where he received he often passed it on to Salãhuddin
or Hishãmuddin. He used to be very pleased when there
used to be no provisions in his own house.
Whenever
time of Salãt came Moulãna Rumi (R) was a
completely change man, his face turning pale would soon
be lost in Salãt. It is related that it was often
that Moulãna Rumi (R) spent the whole night in 2
rakãts of Salãt. Once Moulãna Rumi
(R) was performing Salãt in cold, bitter night winter,
when his tears trickled down his face onto his beard, turning
into ice due to the intense cold, withstanding this he remained
occupied in Salãt unaware of this. No beggar was
turned away without being given something, he never buttoned
his gown or shirt so that it might be easier for him to
take it off, in case anybody asked him for it.
Compilation
of the Mathnawi:
Moulãna
Rumi (R) was endowed with a love so fervent that he could
not do without a close companion with whom he could share
the mysteries of Tasawwuf, as experienced by him. First
he selected Shams Tabrez, whose place was taken by Salãhuddin
than Hishãmuddin. There had been a gap of two years
in the compilation of the Mathnawi. However after that Moulãna
Rumi (R) took up the task continuing it for the next 15
years till his death. The "Mathnawi" is itself
a proof of Moulãna Rumi,s (R) yearning for love,
as Moulãna Rumi (R) had been endowed with a tremendous
spiritual enthusiasm and a fervour of love which was lying
dormant. And this very fervour compelled him to compile
the Mathnawi as he says:
"Flow
of speech from the heart is a sign of intimate friendship,
obstruction of speech arises from lack of intimacy."
The
Mathnawi is a collection of heart - rendering lyrics. It
unveils the inner most feeling of its author. The Mathnawi
affords a glimpse of Moulãna Rumi (R) ardent love
and fervour of spiritual yearnings, certitude of knowledge
and strong faith. Moulãna Rumi (R) revived when the
spirit of "Divine Love" during the 7th century
when the people had forgotten Divine Love (i.e. love of
Allah). As he says on page 300 of his Mathnawi (Vol. IV);
"By
the Love bitter things become sweet; by love pieces of copper
turn into Gold;
By
Love dregs (residue) become clear; by love pains become
healing.
By
Love prisons become a garden; Sans (without) love the garden
becomes desolate;
By
Love stone turns into liquid; devoid of it wax gets hard
as metal;
By
Love illness contributes health; and the scourge (pain)
becomes a blessing;
By
Love the dead is made Living; by love the King is made a
slave."
In
another couplet he says:
"Love
is the only melody welcomed by its sufferer, who never desires
to recover from it. All the sick hope to be cured, but this
sick one sobs, crying "Increase my Sickness"
His
Death:
It
is related that Konya was continuously rocked by earthquakes
for 40 days before his death. He passed away at the age
of 68 years and 3 months, on the 5th of Jamãdiul
Ãkhir 672 A.H. It is said that the number of people
who flocked to join the funeral procession was so great
that bier taken out early morning could reach the burial
place by sunset. He was laid to rest next to the Saints
of Islãm.
For
more information Visit : http://www.sacredsites.com/middle_east/turkey/konya.htm
Shrine of Mevelana Rumi Konya Sharif -- Turkey
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Shrine of Samunja Baba -- Turkey
The
shrine of the Sufi saint, Somunca Baba, is located in central
Turkey, 80 kilometers northwest of the city of Malatya and
3 kilometers from the small town of Darende. Somunca Baba,
also known as Sheikh Hamid-I Wali, was born in the mid 14th
century in the village of Akcakaya in Kayseri. When he was
a young man he left home to travel to different centers
of learning in the Islamic world. Journey from Kayseri,
he studied in Damascus, Tabriz and Erdebil. Following his
studies in Erdebil, Sheikh Hamid-I Wali went to the city
of Bursa where he became a scholar and a baker. He built
a bakery next to his hermitage and freely distributed loaves
of bread to local people. Because of his sanctity, sanctity
and abundant generosity he was given the name Somuncu Baba,
meaning 'Father of Loaf'. After some time as the Imam of
the Grand Mosque of Bursa, the Sheikh went upon a pilgrimage
to Makkah in the company of his son and other disciples.
Following his pilgrimage to Makkah, Somunca Baba came to
the small town of Darende and lived the final years of his
life near a sacred pool at the foot of high cliffs along
the Tohma River. Disciples visited the saint at his simple
cell and upon his death in 1412, the site became a pilgrimage
shrine. In 1685, the shrine was incorporated into a religious
complex of mosque and tombs. The sacred spring, which emanates
from a hidden source in the cliff walls and ends at a small
pool at the base of the minaret, has a constant temperature
of 16 degrees centigrade and is filled with enormous orange
fish. Inside the shrine is a reliquary with two hairs of
the Prophet Muhammad and the tombs of Somunca Baba and his
son HalilTaybi.
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3.
Duzgun Baba. :Thirty kilometers east of the
town of Tunceli in east central Turkey stands the holy mountain
of Duzgun baba. According to local legends the mountain
was a sacred place of the Hurrian/Hittite storm god Teshub
long before the arrival of Islam. Upon the peak is a cave
where lived a Sufi saint, by the name of Duzgun baba,
in the late 13th century. Folklore of the holy place refers
to its healing powers and barren women especially favor
both the mountain and cave. Pilgrims will spend the night
in the cave, hoping that Duzgunbaba will appear to them
in dreams.
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4.
The Gerat Master Ahmed Ziyaeddin Gumushkanewi initially
used his small room in the Mahmud Pasha Madrasa in Istanbul
for instruction and guidance. Later, the room became too
small for the increasing number of the desciples. With the
efforts of Hasan Hilmi Kastamoni, he established a tekke
at the Fatma Sultan Mosque. Later on this mosque became
known as the "Gumushkhaneli Dargah." The Dargah
became a school for studying the traditions of the Prophet
Muhammed (pbuh). Important personages attended the Hadith
Lectures in the tekke. After the tekkes were closed by the
government in 1925, the mosque was kept open to serve the
Muslims until 1945. Despite the fact that it was declared
as a historical work, the mosque was demolished in 1957
with a lame excuse of "widening the road nearby."
Although
the tekkes were officially closed, the instruction and the
guidance of the order continued. First, the Damad Ibrahim
Pasha Mosque with Shaikh Hasib Effendi, then the Ummu Gulsum
mosque with Shaikh Abdul'aziz Effendi became the center
of the Gumushkhanawi Dargah. In 1958, then presiding Shaikh
Muhammad Zahid Burusawi moved to Iskenderpasha Mosque in
the same neighborhood. Since then, Iskenderpasha has been
the Dargah of the order.
The late Shaikh Mahmud Es'ad Cosan spent a great deal of
time abroad -- from Australia to Europe and America-- providing
spiritual guidance to the masses as well as to the novices
and the advanced in the sufi order. He passed away on February
4, 2001 in a traffic accident in Australia--May Almighty
Allah bless his soul.
You
will find some links to the works by Shaikh Mahmud Es'ad
Cosan on this page. Please keep in mind that this page is
not an official page of the Gumushkhanewi Dargah, Shaikh
Muharram Nureddin Cosan or Shaikh Mahmud Es'ad Cosan. The
information presented here has been gathered by Hasan El
Sinjani from various sources some of which have the links
below:
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1.
Konya; Tomb of Sufi poet Rumi and several other shrines
2. Mt. Ararat
3. Yazilikaya; Hittite ceremonial site
4. Aphrodisias; Shrine of Goddess Aphrodite
5. Didyma; Greek oracle site
6. House of Mary near ruins of Ephesus
7. Mt. Judi (Mt. Cudi) 2714 meters
8. Sanliurfa; Ibrahim Magaras (Pools of Abraham), Throne
of Nimrod (citadel above city)
9. Monasteries of Sumela, Peristera, and Kustul
10. Akdamar Island; Akdamar Kilisesi church of the Holy
Cross
11. Bursa; Ulu mosque, Yesil mosque, Hot springs of
Cekirge
12. Cesme; hot springs at Bay of Ilica and Sifne
13. Termal; hot springs
14. Antioch/Antakya; St. Peter's Grotto. Also nearby
Muslim shrine of Hazreti Hizir Makami
15. Mt. Duzgunbaba, 2097 meters
16. Istanbul; Eyup mosque, shrine of Ayyub Ansari (friend
of Mohammed)
17. Haci Bektas; shrine of Sufi saint
18. Mt. Ida (also called Kazdagi and Mt. Gargaros),
1774 meters; precinct of Aphrodite
19. Shrine of St. George; Island of Buyuk Ada (also
called Prinkipo)
20. Eski Gumus monastery
21. Somunca Baba, Sufu shrine
22. Nemrut Dagi |
A
useful list of dergahs of Prophets (a.s.), Sahaba
(r.a.), and awliyya (q.s.) in the area of Istanbul
is at:
http://www.deenislam.co.uk/gallery/turkey/turkey.html
