MEVLANA CELALEDDİN-İ RUMİ

 

2007
Mawlana Jalaleddin Rumi
800th Birthday Anniversay
Hayatı

Mevlâna (1207-1273)



Mevlâna 30 Eylül 1207 yılında bugün Afganistan sınırları içerisinde yer alan Horasan yöresinde, Belh şehrinde doğmuştur.

Mevlâna'nın babası Belh şehrinin ileri gelenlerinden olup sağlığında "Bilginlerin Sultanı" ünvanını almış olan Hüseyin Hatibî oğlu Bahaeddin Veled'dir. Annesi ise Belh Emiri Rükneddin'in kızı Mümine Hatun'dur.

Sultânü'l-Ulemâ Bahaeddin Veled, bazı siyasi olaylar ve yaklaşmakta olan Moğol istilası nedeniyle Belh'ten ayrılmak zorunda kalmıştır. Sultânü'l-Ulemâ 1212 veya 1213 yıllarında aile fertleri ve yakın dostları ile birlikte Belh'ten ayrıldı.

Sultânü'l-Ulemâ'nın ilk durağı Nişâbur olmuştur. Nişâbur şehrinde tanınmış Mutasavvıf Ferîdüddin Attar ile de karşılaşmıştır. Mevlâna burada küçük yaşına rağmen Ferîdüddin Attar'ın ilgisini çekmiş ve takdirlerini kazanmıştır.

Sultânü'l-Ulemâ Nişâbur'dan Bağdat'a ve daha sonra Kûfe yolu ile Kâbe'ye hareket etti. Hac farizasını yerine getirdikten sonra dönüşte Şam'a uğradı. Şam'dan sonra Malatya, Erzincan, Sivas, Kayseri, Niğde yolu ile Lârende'ye (Karaman) geldi. Karaman'da Subaşı Emir Musa'nın yaptırdıkları medreseye yerleşti.

1222 yılında Karaman'a gelen Sultânü'l-Ulemâ ve ailesi burada 7 yıl kaldı. Mevlâna 1225 yılında Şerefeddin Lala'nın kızı Gevher Hatun ile Karaman'da evlendi. Bu evlilikten Mevlâna'nın Sultan Veled ve Alâeddin Çelebi adında iki oğlu oldu. Yıllar sonra Gevher Hatun' u kaybeden Mevlâna bir çocuklu dul olan Kerra Hatun ile ikinci evliliğini yaptı. Mevlâna'nın bu evlilikten de Muzaffereddin ve Emir Alim Çelebi adlı iki oğlu ve Melike Hatun adlı bir kızı dünyaya geldi.

Bu yıllarda Anadolu'nun büyük bir kısmı Selçuklu Devletinin egemenliği altında idi. Konya ise bu devletin başşehri idi. Konya sanat eserleri ile donatılmış, ilim adamları ve sanatkarlarla dolup taşmıştı. Kısaca Selçuklu Devleti en parlak devrini yaşıyordu ve devletin hükümdarı Alâeddin Keykubad idi. Alâeddin Keykubad, Sultânü'l-Ulemâ Bahaeddin Veled'i Karaman'dan Konya'ya davet etti ve Konya'ya yerleşmesini istedi.

Bahaeddin Veled, sultanın davetini kabul etti ve Konya'ya 3 Mayıs 1228 yılında ailesi ve dostları ile geldi. Sultan Alâeddin onu muhteşem bir törenle karşıladı ve ona ikametgâh olarak Altunapa (İplikçi) Medresesi'ni tahsis etti.

Sultânü'l-Ulemâ, 12 Ocak 1231 yılında Konya'da vefat etti. Mezar yeri olarak Selçuklu Sarayı'nın Gül Bahçesi seçildi. Günümüzde müze olarak kullanılan Mevlâna Dergâhı'na bugünkü yerine defnedildi.

Sultânü'l-Ulemâ ölünce talebeleri ve müridleri bu defa Mevlâna'nın çevresinde toplandılar. Mevlâna'yı babasının tek varisi olarak gördüler. Gerçekten de Mevlâna büyük bir ilim ve din bilgini olmuş, İplikçi Medresesi'nde vaazlar veriyordu. Medrese kendisini dinlemeye gelenlerle dolup taşıyordu.

Mevlâna 15 Kasım 1244 yılında Şems-i Tebrizî ile karşılaştı. Mevlâna Şems'te "mutlak kemâlin varlığını" cemalinde de "Tanrı nurlarını" görmüştü. Ancak beraberlikleri uzun sürmedi. Şems aniden öldü. Mevlâna Şems'in ölümünden sonra uzun yıllar inzivaya çekildi. Daha sonraki yıllarda Selâhaddin Zerkubi ve Hüsameddin Çelebi, Şems-i Tebrizî'nin yerini doldurmaya çalıştılar.

Yaşamını "Hamdım, piştim, yandım" sözleri ile özetleyen Mevlâna 17 Aralık 1273 pazar günü Hakk'ın rahmetine kavuştu. Mevlâna'nın cenaze namazını vasiyeti üzerine Sadrettin Konevi kıldıracaktı. Ancak Sadreddin Konevi çok sevdiği Mevlâna'yı kaybetmeye dayanamayıp cenazede bayıldı. Bunun üzerine Mevlâna'nın cenaze namazını Kadı Siraceddin kıldırdı.

Mevlâna ölüm gününü yeniden doğuş günü olarak kabul ediyordu. O öldüğü zaman sevdiğine, yani Allah'ına kavuşacaktı. Onun için Mevlâna ölüm gününe düğün günü veya gelin gecesi manasına gelen "Şeb-i Arûs" diyordu ve dostlarına ölümünün ardından ah-ah, vah-vah edip ağlamayın diyerek vasiyet ediyordu.

"Ölümümüzden sonra mezarımızı yerde aramayınız! Bizim mezarımız âriflerin gönüllerindedir"

Hz. Mevlâna

 

 

MEVLANA MUHAMMED JELALUD-DIN RUMI 

The Date : December 17 , 1273 

The Place : Konya , seat of the Seljuk Empire in Asia Minor 

The Scene : Greeks , Jews , Christians , Turks ,Moslems , all crowded in to procession ; music of flutes and strings fills the air along with cries and wails ; chanting and prayers of each religion... 

The Occasion : The earthly death-spiritual reunion of the King of Hearts with his Beloved . 

The Man : Mevlana Mohammed Jelaled-din Rumi  

The Date : October, 2001

The Place : Bookstores across America and Europe

The Scene: Students, housewives, busdrivers, artists, all crowded around the Information Desk "Do you have any new Rumi?" "Where can I find books by Rumi?" "Is there a good translation of Mawlana`s Mathnawi?" "Oh, are you sure it`s sold out? Can you reorder?"

The Occasion: Awakening of an awareness of the need for the gentle and tolerant views, thoughts, and way of a Lover of the Divine

The Man: Mevlana Mohammed Jelaled-din Rumi 

Who is this Mevlana Mohammed Jelaled-din Rumi , that over 700 years after his death his words and thoughts are causing such a stir ? 

First , here is one way in which he described himself : 



                My Mother is Love 

                My Father is Love 

                My Prophet is Love

                My God is Love 

                I am a child of Love

                I have come only to speak of Love . 



        Born in the City of Balkh in Afghanistan , Mevlana lived most of his life in Konya , seat of the Seljuk Empire , located in present day Turkiye . The son and heir to the position of a noted Theologian and Mystic , Mevlana was jarred out of his comfortable ways and beliefs by a mysterious dervish named Shems of Tebriz . The moment of the meeting of Mevlana and Shems is referred to as the 'meeting of two seas' . Each of them had attained a spiritual awareness of depth and breadth which distinguished them from others . Now these two would complete each other in the boundless Sea of Unity . 

        Shems' way of attracting Mevlana's attention was by asking whether the Prophet Mohammed or the Mystic Beyazid-i Bestami was greater. This was a rather shocking question, but Mevlana without hesitation replied that of course, the Prophet is the greater of the two. At this Shems' fiery manner softened a little. Then he continued , " But Lord Mohammed said, 'God! I glorify You. We do not know Your worth.' Whereas Beyazid-i Bestami said, 'I glorify myself, my reputation is great because there is no Being but God in every particle of my body.' How can you explain this? " Mevlana had anticipated this, and replied immediately, "The Lord Mohammed spoke these words because each day he progressed many stages forward; and each time he reached a new level of understanding, he begged God's forgiveness for his previous knowledge and errors. The Prophet had the endurance to contemplate God in abstraction, purified of all else, in all His manifestations, without remaining at any one stage of judgement. But Bestami was carried away by his arrival at the very first stage and, having been intoxicated by this attainment, got no further..." 

        Overwhelmed by the profundity of this answer, Shems fell to the ground senseless. After Mevlana helped him up, they embraced as long lost lovers and without a word, set out arm in arm for Mevlana's house at medrese. The townsfolk looked on in confusion and astonishment as their dignified Mevlana walked away with this disheveled strange dervish. 

        It was Shems who kindled the spark of passion for the Divine in Mevlana. Mevlana's whole life of book learning, canonical views, and conservative behavior changed radically as the burning of Divine Love swept through him. A steady husband and father, Mevlana had taught in the medrese (a center of learning similar to a university of the time), given judgements on religious matters, and drawn a following. Now he was completely absorbed with Shems, stayed in seclusion with him for months, and humbled himself in his attempt to meet his every wish. 

        Mevlana's students and disciples couldn't bear to see this person they held in such high esteem submitting himself to an unknown, again dervish who was uninterested in endearing himself to anyone except Mevlana. Soon their displeasure turned to actual threats against Shems, and one day he disappeared. Because those followers were unable to comprehend the meaning and depth of the relationship between Mevlana and Shems, they were unprepared for Mevlana's reaction to Shems' disappearance. Instead of returning to his former ways and relationships, Mevlana became crazed with longing and spent days and nights whirling in the Sema (2) that Shems had given him a taste for, and feverishly reciting love poems that sprang from the anguish and longing within him. 

        When it was learned that Shems was in Damascus, Mevlana's oldest son Sultan Veled set out to try to bring him back. Now Mevlana was overcome with anticipation--He was returning! The one who had revealed to him Divine Love in man ! The on who had brought him to Divine Love! The one who had become Divine Love! Poetry, music, Sema ecstasy! 

        And for some time after Shems' return things went well. The malcontents were remorseful and on their best behavior , Mevlana gave a young woman of his household to Shems in marriage , and the loving relationship between Shems and Mevlana reached new depths as Mevlana matured in this Sea of the Divine . 

        The distinction between lover and beloved was being obliterated . In response to Sultan Veled's asking Shems to give him what he had given to Mevlana , Shems replied that nothing of himself , no Shems , existed any longer . He told Veled that he could find Shems only in Mevlana now . As for Mevlana , through his poems we see him losing his individual identity and acknowledging Shems as the embodiment of the Divine in which he had 'drowned' . 

        But things were not to continue like this for long . Shems' young wife died rather suddenly and the former agitators used this as an excuse to openly disparage Shems , and actually threatened his life , saying the young woman had been unable to bear such a husband and had pined away in sadness . Their menacing became bolder until one night when Shems left the room where he was chatting with Mevlana and stepped outside in response to a call , the threats were brought to realization . Nothing was found of Shems but a few drops of blood on the threshold . Though Mevlana searched for Shems as at his first disappearance , this time there was to be no delivery from the loss . 

    One time they had asked Mevlana to describe his life and he replied , " I was raw . I cooked . I burned . " Now was the time of burning , of reaching total unity , of realizing Shems within himself . They were not two individuals but rather two bodies with one soul . The longing , the anguish that Mevlana was living were essential . Shems was not anywhere but within Mevlana himself ; he had merely been a bodily form presenting to Mevlana the reflection of that Divine within himself . 

    After a time Mevlana's extraordinary need for a mirror for his love was met by Sheik Selahaddin ' Zarkubi ' (Goldsmith) , a former disciple of Seyyid Burhaneddin of Tirmiz ( Mevlana's early mentor and after his father , the one with the greatest influence on his introduction to spirituality along with knowledge ) . 

        Mevlana now held Selahaddin up as a sheik to his disciples , as a spiritual model . Again there were complaints and murmuring , this time because of the goldsmith's lack of formal education . They had not admired Shems , But at least they had realized that he was a well-educated person . Now an illiterate craftsman was being presented to them as their spiritual master . They were unable to perceive the beauty , the greatness , the purity of the true 'self ' of Selahaddin, and thus missed out on the graces possible from his words and example. 

        No matter. For a time Mevlana found the love born of Shems in the pure face shining with inner light and the truly fervent hearth of Selahaddin. In one poem Mevlana said: Last year he suddenly appeared in a red caftan, his face shining. This year he has come again, wrapped in a gray cloak. He changed his apparel and came... When Mevlana was asked, "Who is a man of wisdom ?", he answered thus, " The wise one is he who, when you're silent, speaks of your inner secrets. That man is Sheik Selahaddin." 

        With an awareness that his worldly time was nearing its end, Sheik Selahaddin looked forward to his death; and in the winter of 1258 he was released from the prison of the body and re-united with the Source of all Love in the Divine. 

        Mevlana had lost first his father Sultanul Ulema Bahaeddin Veled, then Seyyid Burhaneddin, then Shems, and now Sheik Selahaddin. Each lost left its mark and threw Mevlana deeper into the inner world where he burned in spiritual communion. This burning was bringing him ever closer to becoming the Mevlana he was to be. 

        The calm peacefulness of Sheik Selahaddin was just what Mevlana had needed, but now it was time for a new light to shine for Mevlana, the light which would enable the immortal masterpiece The Mesnevi to come into being. This light was Husameddin Chelebi. 

        Initiated into the beauties of the spiritual path by both Shems and Sheik Selahaddin, Husameddin Chelebi had been participating in the Sema and music assemblies and Mevlana's discourses for years. He was spiritually matured and ready to bear the great responsibility of taking down the words of Mevlana which whereto flow and become the six volume poem The Mesnevi. In Husameddin Chelebi Mevlana again found the embodiment of Shems. Mevlana's exuberance now took on a calmness and maturity of thought. Husameddin Chelebi was aware of Mevlana's mature readiness, and one day suggested that Mevlana produce a work that would encompass his thoughts and ideas in a form that would touch people and be a guide to them in their spiritual seeking. With a smile that sublime Lover of God reached up and took a piece of paper from within the folds of his turban and preferred in to Chelebi to read. It was the first 18 verses of what was to be the Book of Realities, the book revealing secrets unsaid before, The Light offered to man as a help in realizing God, The Mesnevi . 

        The passionate poems of Love and longing which make up to the Divan-i Kebir are often too wild in their passion, too outrageously uninhibited to be easily tolerated as man speaking to and of his God. So in the six volumes of rhyming couplets of the Mesnevi, Mevlana deliberately set out to write a guide for those seeking the essence of this Divine Love and Passion. Using fables and folk stories, examples of the sacred and the profane, Mevlana interwove hundreds of stories in which the reader could see his own fallible and faults, and also discover to means of abandoning them and taking on the characteristics of the Divine. Time and again Mevlana emphasizes his essential premise of the need for a living guide in the form of a spiritual master... A human being, a Perfect Human Being to lead one to the Divine. 

        There is another book based on the discourses and the conversations between the master and disciple--Mevlana and Suleyman Pervane. Called Fihi Ma Fih (3), it offers in prose style Mevlana's views on God, heaven and earth, the Universal Intellect and Partial Intellect, and more. It is a controlled and scholarly work, maintaining a dignified pace while The Mesnevi unrestrainedly sweeps along. Different only in style and form, there is nothing contradictory in the three works, The Divani Kebir, The Mesnevi, Fihi Ma Fih . The intellect , the soul and the love of the soul are all satisfied . 

        Remember the joy , the craziness of your first love ? Puppy love ? Summer Love ? High School Romance ? It doesn't matter -- it was real ! Filling pages in your notebook with ' his ' name . Hanging out on the corner of ' her ' street . Playing the same record over and over because you two had first heard it together and it was ' your ' song... Perhaps the only time of totally unaffected love . Mevlana experienced love of the Divine , love of his Creator , with total exuberance and intoxication. God incarnate in Shems , in Selahaddin , in Chelebi . The passion for God leaves earthly loves far behind , yet Mevlana had this to say , " All loves lead to the Divine ." 

        Turning in the Sema and the pouring forth of poetry sprang from the intense passion Mevlana was living . There was nothing static or passive about the love of Mevlana . Times of silent introspection and contemplation interspersed with rapturous activity...He was now Lover , now Beloved , now the very Spirit of Love itself , the Divine manifested as each of these within the human . 

        The years of fasting and abstinence had taken their toll on Mevlana's body , and in the fall of 1273 he fell ill . On his deathbed he comforted his family and friends thus , " Don't grieve that I am leaving this world . Whatever may happen to you , I am with you . As our Prophet said , ' Both my life and my death are auspicious for you .' The purpose of my life was to show the true path and my death is to aid you along the way . " 

        On the evening of 17 December 1273 Mevlana took leave of this mortal world, calling out to God, "When You receive our spirit, death is as sweet as sugar ! When we are with You, death is sweeter than sweet life !"

 

 

Sema Gösterisi

Ölüm gününü Hakka vuslat; "Dügün Günü" sayan büyük Mevlâna'dan sonra, oglu Sultan Veled ve yakinlari tarafindan, Mevlâna'nin fikir yapisi ve düsünceleri üzerine (Mevlevî Tarikati) kurulmus ve bu edep erkân yolunu izleyenlere (Mevlevî) denilmisti.

Mevlevî kelimesi Mevlâna'ya nispeti ifâde etmekle beraber, Kur'an-i Kerîm'deki (Nereye dönersen Allah'in likâsini görürsün) anlaminda olan (tevellû) kelimesiyle ilgilidir.

Mukabele denilen Semâ gösterisi, Mevlevî Dergâhi'nda, semahânelerde Mutlak Kemâl ve Hakka Vuslat yolunun derecelerini sembolize eder. Mukabele, en küçük teferruatina kadar tesbit edilmis usûl ve erkânla yapilir. Semahânelerde neyzen, kudümzen, âyinhan ve naat hanlar gibi musikî erkâninin bulundugu ve siralarina göre yerini aldigi mutrib'in önünde sema meydani , onun da tam karsisinda seyh postu vardir. Post'un ucundan semâhâne girisi ortasina kadar uzandigi farz edilen mevhum çizgiye (hatt-i istiva) denir. Bu, gerçege ulasan, Vahdet'e giden en kisa yoldur. Bu çizgi aslâ çignenilmez.

Seyh ise, bütün ilâhi sifatlara mazhar olan ve postun-da Mevlâna'yi temsil eden Hak ilminin ve Hakikat-i Muhammedi'yenin mümessilidir. Post, en büyük manevi makamdir ve kirmizi renklidir.

Mutrib erkâni, semâzen ler ve seyh efendi yerlerine oturduktan sonra, mukabelede ilkin Naathan tarafin-dan (Na'at-i Serif) okunur. Bestekâr Itri'nin besteledigi Na'at'i Mevlâna, Hazret-i Peygamber'e en içli seslenislerle bir övgü olup (Yâa Hazret-i Mevlâna, Hak dost....) diye baslar. Sonra ney taksimine geçilir, Ney, asil vatani olan kamisliga özlemini dile getirir. Ney, insan-i kâmil'in sembolüdür ve yanik, içli sesiyle Hakk'a vuslatin özlemini çeker. Bundan sonra Sultan Veled devri denilen (Devr-i Veledi) baslar. Musikînin temposuyla, âdâb ve erkân üzere semâhâne ortasinda seyh, dergâh erkâni ve Semazenlerle üç devir olan bu merasim, karsilikli görüsmek, yâni bas kesmekle veya cemal cemale niyâz etmekle, mutlak varligin kemâl zuhurunu dogrulamaktadir.

Semâ'zenlerin basindaki külâh, mezar tasina, sirtindaki hirkasi mezarina, tennûresi de kefenine isarettir. Onlar dünyadan soyunmus, gayb âleminin ask pervaneleridir. Esasen, semahânenin sagi görünen, bilinen âlemdir, solu da görünmeyen bilinmeyen mânâ âlemi... Semazenler mânâ âleminin mânâ erleridir.

Devr-i Veledi ölümden sonra dirilmeye, seyh'in reh-berligi ve irsâdiyle, ebedi hayata yönelmeye isarettir. Üç devir, Tasavvufa (ilmel yâkin) yâni Hakk'i ilimle bil-meye, ikinci devir, (aynel yâkin) yâni görmeye, üçüncüsü de (Hakkel yâkin) yâni Hakk'la bir olmaya delâlet eder.

Seyh birinci devri tamamlarken, kidemce en geri ve en genç, nevniyaz denilen semazenle karsi karsiyadir. Birbirine bas keser ve böylece tevazuu en belig sekilde ifade ederler. Bu karsilikli görüsme aynca birbirinin gönül kiblesine secdeye varistir. Üçüncü devir sonunda, seyh postuna geçer, semazenler de yerlerini alirlar.

Devr-i Veledi'den sonra gösteri baslar. Semazenler usulünce hirkalarini çikarir yâni dünyevi gâilelerden soyunur, mezarlarindan siynlirlar. Bu sira seyh postun önüne dogru yürür, bas keser ve herkes ona uyar. Semazen basi ilerleyerek seyhin sag elini öper, seyh de onun sikkesini... Bu sema'a destur, yâni izin almaktir. Bundan sonra birer birer semazenler seyhle görüsür ve sema'a kanat açarlar. Sema ederken kol açan semazenin sag eli dua eder gibi yukariya, sol eli asagiya açiktir. Bu Hakk'tan alir, halka saçariz, hiç bir sey'i kendimize mal etmeyiz, görünüste var olan, vasitalik eden bir suretten baska bir sey degiliz.) anlamina gelmektedir. Bir baska ifadesiyle de (Göge agariz, yere yagariz, varligimiz Hakk'in rahmetinde yok olmustur) demektir. Semazenler hem kendi etrafinda döner, hem de meydani devrederler. Feleklerin, gezegenlerin, yildizlarin ve dünyanin, günesin câzibesiyle hem kendi etrafinda, hem de günesin etrafinda devrettikleri gibi... Sema, bütün âlemlerin günesi Tanri'nin huzurunda bir devri âlem'dir.

Esasen sema; gerçek varliga ulastiran, insani kendin-den geçiren bir cezbe vasitasi, kendinden geçen kisinin can sarhoslugudur. Mevlânamiz'in ifadesiyle (ask'a kavusmak, bulusmak sultanligi için, perdeleri kaldirip içeriye girmek devleti için, can elbisesidir. )

Semânin birinci devresi, âlemleri seyretmedir. Hakk'in büyüklügünü ve yüceligini idrâktir. Bundan sonrasi (Selâm) olarak tecelli eder. Birinci selâmdan âsiklar, süphelerden kurtulur. Tanri'nin birligine imân eder. ikinci selâm Vahdet'i Tanri birligini görüs hâline getirmedir. Üçüncüsünde âsiklar, görüslerini bilis ve olus mertebesine ulastirirlar. Bu devrede âsiklar, kendilerini, mutlak varligin kemal duraginda yitirmis, yok ol-muslardir. Son dördüncü devrede Vahdet duraginda ayak direyerek kendi merkezleri çevresinde devrederler.

Semazen basi semâ'i idare eder. Semâzenler onun ayak ve bas isaretlerine göre durumlarini ayarlarlar.

Semâ'nin üçüncü selâminda seyh de sem'â girer. Hatt-î istivâ'nin ortasinda sema eden seyh, süphesiz burada Mevlâna'yi temsil etmektedir. Seyh, semâ'dan sonra yavas yavas ilerler, posta varmasiyla semâ da sona erer.

SEMÂ

Türk tarihinin, ananesinin, inançlarinin bir parçasi olup Hz. Mevlâna (1207-1273) ilhamiyle olusmus ve gelismistir. Kemâle dogru manevî bir yolculugu (Miraci), bir gidis-gelisi, temsil eder. Semâ 7 bulümdür. Her bölümün ayri bir manâsi vardir... Semâ'yi ilmî yönden tetkik ettigimizde, sunu görürüz: Var olmanin temel sarti dönmektir. Varliklar arasindaki müsterek benzerlik , en ufak zerreden en uzak yildizlara kadar her birinin bünye-sini teskil eden atomlarindaki elektron ve protonlarin dönmesidir. Her seyin döndügü gibi, insanoglu da bünyesini teskil eden atomlardaki mevcut dönmelerle, vücudundaki kanin dönmesiyle, topraktan gelip topraga dönmesiyle, dünya ile beraber dönmesiyle tabii ve suursuz olarak döner. Ancak insani öbür varliklardan farkli ve üstün kilan sey aklidir. Iste, dönen SEMAZEN varliklarin müsterek hareketine, semâiyla beraber akli da istirak ettinr...


SEMÂ, kulun hakikâte yönelip, akilla - askla yücelip, nefsini terk ederek, Hakk'ta yok olusu ve olgunluga ermis, kâmil bir insan olarak tekrar kulluguna dönüsüdür. Bütün varliga, bütün yaratilanlara yeni bir ruhla, sevgi için, hizmet için dönüsüdür... Semâzen hirkasini çikarmakla, manen, ebedî âleme, hakîkate dogar, orada yol alir.. Basindaki sikkesi (nefsinin mezar tasi), üstündeki tennuresi (nefsinin kefenidir). Kollarini çapraz bagliyarak, görünüste BIR rakamini temsil eden, böylece Allah'in birligini tasdik eden Semâzen, Semâ ederken, kollan açik, sag eli dua edercesine göklere, Hak gözüyle baktigi sol eli yere dönüktür. Hakk'tan aldigi ihsani, halka saçmasidir.

Sagdan sola kalbin etrafinda dönerek, bütün insanlari, bütün yaratilmislari, bütün kalbiyle sevgi ve askla kucaklayisidir. Sema töreni 7 bölümdür. Her bölümün ayri bir manasi vardir.

A) Birinci bölüm : Ilahi aski temsil eden Peygamber efendimizi metheden bir "na't" ile baslar. Buna "Na't-i Serif" denilir. Peygamberimizi methetmek, ondan evvelki bütün peygamberleri ve hepsini yaratan Allah'i methetmek demektir.















B) Bu methiyeden sonra bir kudüm darbesi duyulur. Bu vurus Allah'in (C.C.) kainati yaratisindaki "kün=ol" emrini temsil eder.
 

 





 



C) 3 ncü bölümde ise her seye can veren "Nefesi" nefhayi Ilahiyyeyi temsil eden bir ney taksimi duyulur.














D) 4 ncü bölüm, Sultan Veled devridir. Bu Semazenlerin bir birine üç kere selam vererek, bir pesrevle dairevi yürüyüsüdür. Sekilde gizli ruhun ruha selamidir.














E) Sema töreni 4 selamdir. Semazen üstündeki siyah hirkayi çikararak, sembolik olarak, hakikate dogar, kollarini bagliyarak bir rakamini temsil eder böylece Allah'in birligine sahadet eder. Seyh Efendi elini öperek sema'ya girme izni alir,










Sema'ya baslar

1 nci Selâm, insanin, bilgiyle hakikâte dogarak, Yüce Yaradan'ini ve kendi kullugunu idrâkidir...

2 nci Selâm, insanin yaratilistaki nizami, azameti müsahede ederek, Allâh'in kudreti karsisinda hayranlik duymasidir...

3 ncü Selâm, insanin hayranlik ve minnet duygusunun ask'a dönüsmesiyle, aklin "ask"a kurban olusudur. Bu tam teslimiyettir, Allah'a vuslattir, Sevgilide yok olustur! Bu dizim'de en yüksek mertebe olan "Nirvana"dir, Islâmiyetteki "Fenâfillah"tir. Ancak Islâmiyette en yüksek mertebe kulluk mertebesidir.
 


4 ncü Selâm ise, insanin manevî yolculugunu tamam-layip, kaderine razi olarak, yaratilistaki vazifesine, kulluguna dönüsüdür. Bu Selâma Seyh Efendi ve Semâzen basi da istirak ederler. Bu noktada Semâzen, Amene'r Resûlü'deki (K.Ker. Bakara 2. âyet 285.) Allah'a, Meleklerine, Kitaplarina, Peygamberlerine... imân etmis olmanin nes'esi içindedir. Ilâhî emirlerin ve yaratilis sebeplerinin zevki ve idraki içindedir... Benligini, egosunu maglup etmis Peygamber Efendimizin, "ölmeden önce Ölünüz" ve Kur. Kerim Fecr s/27, son âyetlerindeki, "Ey emin ve mutmain olan nefis, sen O'ndan hosnut, 0 da senden hosnut olarak, Rabbine dön! Has kullarim zümresine gir! Onlarla beraber cennetime gir!" emirlerine uymus ve nes'esine gark olmustur...











F - Semâ töreninin 6 nci bölümünde bilhassa "Mesrik de Allâh'indir, magrib de. Hangi tarafa dönerseniz, Allah'in yüzü oradadir. Çünkü Allâh Vasi'dir, Alîm'dir" (Bakara s.2 115 nci) âyet'inin okundugu Kur. Kerîm tilâvetiyle devam eder.

G - 7 nci bölümde Semâ töreni, bütün peygamberlerin, sehitlerimizin ve bütün inananlarin ruhlari için okunan bir fâtiha ve devletimizin selâmeti için bir dua ile son bulur...

Dede'ler ve Dervis''ler, Semâ Mukabelesinden sonra, kimseyle konusmadan, tefekkür (meditasyon) için, sessizce hücrelerine çekilirler...

 

 

 

 

 

 

 

 

"Gel, Gel, ne olursan ol, gel!
İster kâfir, ister mecûsî, ister puta tapan ol, gel! Bizim dergâhımız ümitsizlik dergâhı değildir. Yüz kere tövbeni bozmuş olsan da yine gel!"

Come, Come again !
Whatever you are...
Whether you are infidel,
idolater or fireworshipper.
Whether you have broken your vows
of repentance a hundred times
This is not the gate of despair,
This is the gate of hope.
Come, come again...



 

LOVE

Mevlana, who considered every kind of perfection in love only, write all his works on love. For, love i the basis and essence of life. The reason for the creation of the universe is love. Furthermore , God's saying, 'If you were not, I wouldn't hae created those skies" indicates that the sole purpose of creating the universe is God's love for the Prophet Muhammed. Since the origin of the creating is love. Love of God, which is the highest points of life, is the most precious thing. Starting from the point , Mevlana renounced this divine love in thousands of verses. It is possible to classify his thoughts on love under four hedings: comparison between intellect and love/ ascendancy and value of love which is for mortal beings; and finally, the pitiable situation of those who have not a share in love.

In sufi thought, intellect and science are incompetent in comprehending metaphysical realities. They may lead a man to a certain point, but not to the target. However, if a man has wings of love , he becomes lofty in a way that he can never imagine. Just as was the case in the night journey (Miraj/ in wich the prophet Muhammed is related t have ascended from Jerusalem to Heaven, after having been conveyed to the former from Mecca upon the beast named buraq)... In that holy night , while the Prophet and Gabriel were ascending through the levels of ky , Gabriel stopped suddenly when they arrived in Sidrat al Munteha (the lote-tree in seventh Heaven, beyond which neither angel nor prophet passes , and which shades the water and Paradise) and said , ' I will burn up if I go a step further' . But the Prophet Muhammed passed the sidrah and came closer to God; now he was at a point of " aw adna" (The Qur'an , 53/9), which is the last point of being closer to God. Sidrat al Munteha is the last point where angels and prophets could go . In another words, it is the places where everything ends except the Divine Order (Amr-i Ilahi) . So , Sufis consider Gabriel as the symbol of human conception, science and intellect , and the Prophet Muhammed as the pattern of heart and love that transcends the restricted limits of science and intellect.

He points this as follows:

" When a man's understanding has been his tacher, after this the undersaning becomes his pupil.

The understanding says, like Gabriel, 'O Ahmad (Muhammed), if I take one (more) step , it will burn me; Leave me, henceforth advance (alone): this is my limit, O Sultan of soul ! " (Mesnevi , I / 1112-14)

Hence, Mevlana considered love as a state of whih every sufi must have experience. He is of the opinion that the heart that is drowned in God , the Beloved One, with love is precious and preferable. (Mesnevi,I/1853). Man , like Gabriel, canot reach God with his intellect , anstops on the half way. If we consider the distance between God and man as a sea , then intellect is a swimmer in that sea , and love is a ship. Swimming is a pleasant thing , but not enough for a voyage. The swimmer might get tired and be drowned at the end , but he who boards the ship reaches his goal.(Mesnevi IV/1423-27) .

On the other hand , it is a very tiring work to rach God with the renunciation of the world (zuhd) and devoutness (taqva) only. Perhaps, one man is many way achieve this. Thus , this is stated in the following prophetic saying : "Abu Bar (the second caliph after the Prophet Muhammed ) was not considered as superior over the other people because of his fasting and voluntary contribution of his almsgiving only . On the contrary , he was honoured by his strong belief (iman) in his heart." As was stated in this prophetic saying , Abu Bakr is superior to others not only for this prayers, fasting and almsgiving are being put in the scale , it out weighs everything. Hence the essential thing is love. (Fihi Mafih, 325-326)

As a matter of fact , the nature of this love cannot be explained by words, and squeezed between lines. Those who taste it can only appreciate its value:

Someone asked, " What is love?". I answered , " you will know when you become (lost in) me!" (Mecalis-i Saba, 82)

Mevlana's saying "You will kow when you become (lost in ) me!" states that the final stage of reaching God, that is , 'to know, find, become (God)' is only realized by love . Science and intellect may lead to the stage of knowing only. Again Mesnevi says :

"Whatever I say in exposition and explanation of Love, when I come to Love (itself) I am ashamed of that (explanation).

Whilst the pen was making haste in writing , it split upon itself as soon as it came to Love.

In expounding it (Love), the intellect lay down (helplessly) like an ass in the mud; it was Love (alone) that uttered the explanation of love and loverhood.

The proof of the sun is the sun (himself); if require the proof , do not avert your face from him."

(Mesnevi, I/ 112-116)

In the above lines , it is understood that love cannot be described by words, and it is stressed once again that intellect is helpless.

Mevlana stated in Mesnevi that he whose garment was rent by a mighty love was purged of covetousness nd all defect: and love was the physician of all our is and the remedy of our pide and vainglory; an also the earthly body soared the skies through love. By so saying , he clearly indicates that man was cleared off pride, worldly desire , envy, grudge, and many other eil habits through Divine Love only. If those who knew the spiritual world were in the majority in a society, all worldly worries and defects would be removed . On the other hand , Mevlana advisd that just as a man learned a trade to earn a livelihood for the body , we should learn trade to ear the Hereafter, that is , God's forgiveness, again, the earnings of religion were love. (Mesnevi, II/2592-2603)

As Yunus Emre -one of the most famous sufis in Anatolia- said , "The sect of love is a religion to me," Mevlana, too, said :

' Our Prophet 's way is Love,

We are the sons of Love, our mother is Love"

So Mevlana indicates that the essence of the four orthodox sects (namely , The Hanafism, Shafism, Hanbalism, Malikism) is love. What we understood from this is that those who follow the rituals of the religion only are the ones who are not aware of its essence , and busy with the husk. In fact , man must include love in his prayers , and worship God with great sincerity and intimacy.

Mevlana calls the love of God the only real love:

those loves which are for the sake of a colour (outward beauty) are not love: in the end they are a disgrace." Mesnevi , I/214)

" Because the love of the dead is not enduring, because the dead one never comes (back) to us.

(But) love of thliving is every moment fresher than a bud in the sprit and in the wine that increases ife.

Choose the love of Him from whose love all the prophets gained power and glory.

Do not say , "We have no admission to that King." Dealings wiyh the generous are not difficult." (Mesnevi,I/226-230)

"The lover of the whoe are not those who love the part: he that longed for the part failed to attain unto the whole"(Mesnevi, I/2903). With the latter verse, Mevlana indicates that the lovers of God do not value anything but God , and that those direct their love to the worldly things are deprived of God's love. However , sometimes there might be expection of this . If a man is decisive, sincere and in his love for the mortal, then this metaphorical love might lead himto the true love.

"If the lover of that (false) conception be sincere, that metaphor (unreal judgement) will lead him to the reality."

(Mesnevi,I/2861)

There is similar example of this in the Islamic literatures. Mejnun set out for his ove of Laila, but he finally reached the love of God.

But if a man has no share of love, whether it be metaphorical or true, Mevlana reprimands him severely:

"Since you do not fall in love, go and weave...

You have a lot to do, and your body and face have hundreds of different colours.

Since there is no wine of love in your skull.

Go, and lick the dishes of rich people in the kitchen..."

(Rubais,126)

"When love has no care for him, he is left as a bird without wings. Alas for him then!" Mesnevi, I/31)

Mevlana, who found out that the essence of creation and man's exaltation of his worldly body was in love alone, never considered a loveless life as a real life:

"Luck becomes your sweetheart , if it becomes helpful.

Love helps you in your daily routines ,

Consider not the loveless life as life.

For , it will be out of consideration."

(Mecalis-i Sab'a,43)

 


 

Mevlana'nın Eserleri

Mesnevi

Mesnevi klasik doğu edebiyatında, bir şiir tarzının adıdır. Edebiyatta aynı vezinde ve her beyti kendi arasında ayrı ayrı kafiyeli nazım türüne Mesnevi adı verilmiştir. Uzun sürecek konular veya hikayeler şiir yoluyla anlatılmak istendiğinde, kafiye kolaylığı nedeniyle mesnevi türü tercih edilirdi.

Mesnevi her ne kadar klasik doğu şiirinin bir türü ise de, "Mesnevi" denildiği zaman akla "Mevlâna'nın Mesnevi'si" gelmektedir.

Mevlâna Mesnevi'yi Hüsameddin Çelebi'nin isteği üzerine yazmıştır. Kâtibi Hüsameddin Çelebi'nin söylediğine göre, Mevlâna, Mesnevi beyitlerini Meram'da gezerken, oturuken, yürürken, hatta semâ ederken söylermiş. Çelebi Hüsameddin de yazarmış.

Mesnevi'nin dili Farsça'dır. Halen Mevlâna Müzesi'nde teşhirde bulunan 1278 tarihli, elde bulunulan en eski Mesnevi nüshasına göre beyit sayısı 25618 dir.

Mesnevi'nin Vezni:
Fâ i lâ tün - fâ i lâ tün - fâ i lün 'dür.

Mevlâna 6 ciltlik Mesnevi'sinde tasavvufi fikir ve düşüncelerini, birbirine ulanmış hikayeler halinde anlatmaktadır.

Dîvân-ı Kebir

Divân şairlerinin şiirlerini topladıkları deftere denir. "Divân-ı Kebir "Büyük Defter" veya "Büyük Divân" manasına gelir.

Mevlâna'nın çeşitli konularda söylediği şiirlerin tamamı bu divandadır. Divân-ı Kebir'in dili Farsça olmakla beraber, içinde Arapça, Türkçe ve Rumca şiire de yer verilmiştir.

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