MEVLANA-WHİRLİNG DERVİSH ALL TURKEY TOURS.TURKEY CULTURE TOURS School tradition: Sufism; his followers formed the Mawlawi Order Main interests: Sufi poetry, Sufi whirling, Muraqaba, Dhikr Notable ideas: Persian poetry, Ney and Sufi dance Works: Masnavi, Diwan-e Shams-e Tabrizi, Fihi Ma Fihi Influences: Baha-ud-din Zakariya, Attar, Sana'i, Abu Sa'id Abul?ayr, ?araqani, Bayazid Bistami, Šamse Tabrizi Influenced: Sir Mohammad Iqbal, Shah Abdul Latif Bhittai, Tahir ul-Qadri, Kazi Nazrul Islam, Abdolkarim Soroush Jalal ad-Din Mu?ammad Balkhi (Persian: ????????? ???? ????), also known as Jalal ad-Din Mu?ammad Rumi (Persian: ????????? ????

????), and popularly known as Mowlana (Persian: ??????) but known to the English-speaking world simply as Rumi[2] (30 September 1207 – 17 December 1273), was a 13th-century Persian (Tajik)[3][4][5][6][7][8][9][10] Muslim poet, jurist, theologian, and Sufi mystic.[11] Rumi is a descriptive name meaning "the Roman" since he lived most of his life in an area called Rum because it was once ruled by the Eastern Roman Empire.[12] It is likely that he was born in the village of Wakhsh,[13] a small town located at the river Wakhsh in what is now Tajikistan. Wakhsh belonged to the larger province of Balkh, and in the year Rumi was born, his father was an appointed scholar there.[13] Both these cities were at the time included in the greater Persian cultural sphere of Khorasan, the easternmost province of Persia,[3] and were part of the Khwarezmian Empire.

Image of the Rumi on an old book in the Mevlâna museum; Konya, Turkey His birthplace[3] and native language[14] both indicate a Persian heritage. His father decided to migrate westwards due to quarrels between different dynasties in Khorasan, opposition to the Khwarizmid Shahs who were considered devious by Baha ud-Din Walad (Rumi's father),[15] or fear of the impending Mongol cataclysm.[16] Rumi's family traveled west, first performing the Hajj and eventually settling in the Anatolian city Konya (capital of the Seljuk Sultanate of Rum, in present-day Turkey). This was where he lived most of his life, and here he composed one of the crowning glories of Persian literature which profoundly affected the culture of the area.[17] He lived most of his life under the Sultanate of Rum, where he produced his works[18] and died in 1273 AD.

He was buried in Konya and his shrine became a place of pilgrimage.[19] Following his death, his followers and his son Sultan Walad founded the Mawlawiyah Sufi Order, also known as the Order of the Whirling Dervishes, famous for its Sufi dance known as the sama? ceremony. Rumi's works are written in the New Persian language. A Persian literary renaissance (in the 8th/9th century) started in regions of Sistan, Khorasan and Transoxiana[20] and by the 10th/11th century, it reinforced the Persian language as the preferred literary and cultural language in the Persian Islamic world. Rumi's importance is considered to transcend national and ethnic borders. His original works are widely read in their original language across the Persian-speaking world. Translations of his works are very popular in other countries. His poetry has influenced Persian literature as well as Urdu, Punjabi and other Pakistani languages written in Perso/Arabic script e.g. Pashto and Sindhi. His poems have been widely translated into many of the world's languages and transposed into various formats.

In 2007, he was described as the "most popular poet in America." DAILY WHIRLING DERVISHES SHOW CAPPADOCIA ITINERARY: Sema (Whirling dervishes ceremony), is the inspiration of Mevlana Celaleddin-i Rumi (1207 - 1273) as well as part of the Turkish culture, belief and history in Konya. It symbolizes the different meanings of a mystic cycle to perfection (Ascension - Mirac). Contemporary science definitely confirms that the fundamental condition of our existence is to revolve. There is no object, no being which does not revolve. Every thing whirls and man, a whirling dervish, carries on his life, his very existence by means of the revolution in the atoms, structural elements in his body, by the circulation of his blood, by his coming from the Earth and return to it, by his revolving with the Earth itself. The Sema (whirling dervishes) ceremony represents all a mystical journey of man's spiritual ascent through love, finding the truth and arriving to the "Perfect".

Then he returns from this spiritual journeys as a man who reached maturity and a greater perfection, so as to love and to be of service to the whole creation, to all creatures without discriminating in regard to belief, class, or race. The dervish with his hat (his ego's tombstone), and his white skirt (his ego's shroud) is spiritually born to the truth. When he removes his black cloak, he journeys and advances to the spiritual maturity through the stages of the Sema. At the beginning and each stage of the Sema holding his arms crosswise he represents number one, and testifies to God's unity. While whirling his arms are open, his right hand directed to the sky ready to receive God's beneficence, gazing his left hand turned toward the earth for giving what he received to poor, he turns from right to left, pivoting around the heart. This is his way of conveying God's spiritual gift to the people upon whom God "looks with a Divine" watchfulness. Revolving around the heart, from right to left, he embraces all of humankind, all the creation with affection and love.

CARAVANSERAIS AND SARUHAN (SARIHAN) Whirling Dervishes ceremonies are performed in Sarihan Caravanserai everynight, but what is a caravanserai? Trade across Turkey in medieval Seljuk times was dependent on camel trains (kervan, anglicised as caravan), which stopped by night in inns known as kervansaray (caravanserai), literally 'caravan palaces'. These buildings provided accommodation and other amenities for the merchants and stabling for their animals. During the reign of the Anatolian Seljuk sultans Kilicarslan II (1155-1192) and Alaaddin Keykubat I (1220-1237), a large number of kervansarays were built and security measures along the Silkroad and other trade roads increased. The state not only built kervansarays but compensated merchants who were attacked or robbed, so providing a kind of insurance system. As a result, both domestic and international trade expanded. Foreign merchants who came to Anatolia enjoyed extensive rights and reductions on customs duties.

All merchants of whatever nationality were provided with food and beverages free of charge for three days. Their shoes were repaired and new shoes were given to the poor. Treatment was available for the sick, animals were cared for and shoed if necessary. Each kervansaray employed a physician, imam (priest), inn keeper, superintendent of provisions, veterinary surgeon, blacksmith and cook to provide these services. The caravanserais of Cappadocia were built of hewn volcanic stone, and their walls were thick and high so that they would be safe from raids by robbers. Decoration was concentrated on the great portals which display the finest examples of Seljuk stone carving. The portal doors were made of iron to repel intruders. Sarihan, situated 15 km from Goreme, on the east of Avanos, is on the banks of the Damsa brook. It faces west, and consists of an indoor area with five naves and a courtyard. Sari Han is considered to have been built in 1249. It had a Turkish bath and a mesjid over the gatehouse and its external area (excluding the towers and portal) is 2,000 square meters.

After the restoration process, it represents the best example of Anatolian caravanserais. Whirling Dervishes ceremonies start at 9:00 in winter and 9:30 in summer everynight. The whole ceremony takes around one hour and we offer 'Serbet', a religious drink, after the ceremony. TravelShop Turkey picks you up from your hotel in Goreme or other towns of Cappadocia half an hour earlier, which will give you enough time to see the parts of the caravanserai prior to ceremony. DAILY WHIRLING DERVISHES SHOW CAPPADOCIA INCLUDES: Pick up transfer from your Avanos, Goreme or Urgup area at approx. 9:00pm in winter and 9:30pm in summer All entrance fees mentioned in the itinerary Transportation in a fully air-conditioned coach Professional English-speaking tour guide A religious drink called Serbet Return transfer to your hotel at approx.

11:00pm DAILY WHIRLING DERVISHES SHOW CAPPADOCIA PRICE IN EURO: Mevlana Celaleddin Rumi Dervish Region: Rï¿½m, Persia School tradition: Sufism; his followers formed the Mawlawi Order Main interests: Sufi poetry, Sufi whirling, Muraqaba, Dhikr Notable ideas: Persian poetry, Ney and Sufi dance Works: Masnavi, Diwan-e Shams-e Tabrizi, Fihi Ma Fihi Influences: Baha-ud-din Zakariya, Attar, Sana'i, Abu Sa'id Abul?ayr, ?araqani, Bayazid Bistami, ï¿½amse Tabrizi Influenced: Sir Mohammad Iqbal, Shah Abdul Latif Bhittai, Tahir ul-Qadri, Kazi Nazrul Islam, Abdolkarim Soroush Jalal ad-Din Mu?ammad Balkhi (Persian: ????????? ???? ????), also known as Jalal ad-Din Mu?ammad Rumi (Persian: ????????? ????

????), and popularly known as Mowlana (Persian: ??????) but known to the English-speaking world simply as Rumi[2] (30 September 1207 ï¿½ 17 December 1273), was a 13th-century Persian (Tajik)[3][4][5][6][7][8][9][10] Muslim poet, jurist, theologian, and Sufi mystic.[11] Rumi is a descriptive name meaning "the Roman" since he lived most of his life in an area called Rum because it was once ruled by the Eastern Roman Empire.[12] It is likely that he was born in the village of Wakhsh,[13] a small town located at the river Wakhsh in what is now Tajikistan. Wakhsh belonged to the larger province of Balkh, and in the year Rumi was born, his father was an appointed scholar there.[13] Both these cities were at the time included in the greater Persian cultural sphere of Khorasan, the easternmost province of Persia,[3] and were part of the Khwarezmian Empire.

Image of the Rumi on an old book in the Mevlï¿½na museum; Konya, Turkey His birthplace[3] and native language[14] both indicate a Persian heritage. His father decided to migrate westwards due to quarrels between different dynasties in Khorasan, opposition to the Khwarizmid Shahs who were considered devious by Baha ud-Din Walad (Rumi's father),[15] or fear of the impending Mongol cataclysm.[16] Rumi's family traveled west, first performing the Hajj and eventually settling in the Anatolian city Konya (capital of the Seljuk Sultanate of Rum, in present-day Turkey). This was where he lived most of his life, and here he composed one of the crowning glories of Persian literature which profoundly affected the culture of the area.[17] He lived most of his life under the Sultanate of Rum, where he produced his works[18] and died in 1273 AD.

He was buried in Konya and his shrine became a place of pilgrimage.[19] Following his death, his followers and his son Sultan Walad founded the Mawlawiyah Sufi Order, also known as the Order of the Whirling Dervishes, famous for its Sufi dance known as the sama? ceremony. Rumi's works are written in the New Persian language. A Persian literary renaissance (in the 8th/9th century) started in regions of Sistan, Khorasan and Transoxiana[20] and by the 10th/11th century, it reinforced the Persian language as the preferred literary and cultural language in the Persian Islamic world. Rumi's importance is considered to transcend national and ethnic borders. His original works are widely read in their original language across the Persian-speaking world. Translations of his works are very popular in other countries. His poetry has influenced Persian literature as well as Urdu, Punjabi and other Pakistani languages written in Perso/Arabic script e.g. Pashto and Sindhi. His poems have been widely translated into many of the world's languages and transposed into various formats.

In 2007, he was described as the "most popular poet in America."[21] Source Wikipedia. MEVLANA CELALEDDIN RUMI Mevlana Celaleddin Rumi, also known as Rumi, was a philosopher and a mystic of Islam. It’s important to note that Rumi’s doctrines are not associated with orthodox Muslims. Rumi’s advocated tolerance that was unlimited in its reach, positive reasoning, charity, and an awareness of the self and world through love. He taught that all religions are united in their links to truth. Rumi is a symbol of peace and tolerance, and thus, is a key figure not only to Islam but to the world’s greatest thinkers. The masnavi is an influential work that Melvana is most famous for penning. The story says that when Mevlana was working as an instructor in a religious school, he was lecturing when he noticed a vendor pass. He stopped the vendor, sampled his goods, and left with him, vanishing. Years later, Mevlana returned and would speak only in rhymed Persian couplets, and these poems became the Masnavi.

Mevlana was born on the 30th of September, 1208, in Balkh, which was in what is now known as present day Afghanistan. He passed away on the 17th of December in the year 1273 in Konya, which is now known as present day Turkey. Following Melvana’s death, his son and followers founded Mawlawiyah Sufi Order, a type of Sufism, also known as the order of the Whirling Dervishes . Sema, a key component to this order, is key part of those who follow Mevlana’s teachings and an integral component to Turkish culture. The whirling dervish is said to cause the mind to participate or identify the shared similarity or connection between all other beings. Mevlana, who summarized his life with the words, "I was raw, cooked and then burned" died on Sunday, December 17,1273. He had willed his burial prayers to be led by Sadrettin Konevi. However, Sadrettin Konevi was completely shattered with the death of Mevlana whom he loved greatly, and fainted at the ceremony.

The prayer was then led by Kadı Sıraceddin. Mevlana believed the day of death to be a day of rebirth. Death would take him to his beloved; that is, the God. With this believe he was referring to the day of death as "Şeb-i Arus" which means wedding day or the bridal night and willed his friends not to cry and wail after him. "When we are dead, do not turn your eyes to the ground, seeking my grave! My grave will be in the hearts of the wise" Hz. Mevlana Rumi | Freemeditation.com Rumi September 8, 2009 | 9,118 views | Articles | 3 comments Share… “When you do things from your soul you feel a river moving in you, a joy.” Mawlana Jalal ad-Din Muhammad Balkhi, also known as Jalal ad-Din Muhammad Rumi, but known to the English-speaking world simply as Rumi, (30 September 1207 – 17 December 1273), was a 13th-century Persian poet, Islamic jurist, and theologian.

Rumi is a descriptive name meaning “the Roman” since he lived most of his life in an area called Rum because it was once ruled by the Byzantine Empire. (2) According to tradition, Rumi was born in Balkh, in contemporary Afghanistan, which at that time was part of the Persian Empire. The hometown of his father’s family; however, some Rumi scholars believe that he was born in Wakhsh, a small town located at the river Wakhsh in what is now Tajikistan. Wakhsh belonged to the larger province of Balkh, and in the year Rumi was born, his father was an appointed scholar there. Both these cities were at the time included in the Greater Persian cultural sphere of Khorasan, the easternmost province of historical Persia, and were part of the Khwarezmian Empire. (2) His birthplace and native language both indicate a Persian heritage. Due to quarrels between different dynasties in Khorasan, opposition to the Khwarizmid Shahs who were considered devious by Baha ud-Din Walad (Rumi’s father) or fear of the impending Mongol cataclysm, his father decided to migrate westwards.

Rumi’s family traveled west, first performing the Hajj and eventually settling in the Anatolian city Konya (capital of the Seljuk Sultanate of Rum, now located in Turkey), where he lived most of his life, composed one of the crowning glories of Persian literature and profoundly affected the culture of the area. (2) Whirling Dervishes He lived most of his life under the Sultanate of Rum, where he produced his works and died in 1273 CE. He was buried in Konya and his shrine became a place of pilgrimage. Following his death, his followers and his son Sultan Walad founded the Mawlawiyah Sufi Order, also known as the Order of the Whirling Dervishes, famous for its Sufi dance known as the sama ceremony. (2) In common with other Sufi masters, the essence of Rumi’s teaching is the primacy of Divine Love and the idea of Tawheed (unity). Rumi believed that all religions are basically one. The seeker longs to be reunited with the Beloved (the primal root) from which he has been cut off.

The Sufi concept of spontaneous union with God is similar to the yoga tradition of India, and Christian mysticism. (1) Rumi’s works are written in the New Persian language. A Persian literary renaissance (in the 8th/9th century) started in regions of Sistan, Khorasan and Transoxiana and by the 10th/11th century, it overtook Arabic as the literary and cultural language in the Persian Islamic world. Although Rumi’s works were written in Persian, Rumi’s importance is considered to transcend national and ethnic borders. His original works are widely read in their original language across the Persian-speaking world. Translations of his works are very popular in South Asian, Turkic, Arab, and Western countries. His poetry has influenced Persian literature as well as the literature of the Urdu, Bengali, Arabic and Turkish languages. His poems have been widely translated into many of the world’s languages and transposed into various formats; BBC News has described him as the “most popular poet in America”.

(2) Come, come, whoever you are… Come and come yet again… Come even if you have broken your wovs a thousand times Wanderer, idolater, worshipper of fire… Ours is not a caravan of despair, This is the date of hope, Come, come yet again, come There is a Water There is a Water that flows down from Heaven To cleanse the world of sin by grace Divine. At last, its whole stock spent, its virtue gone, Dark with pollution not its own, it speeds Back to the Fountain of all purities; Whence, freshly bathed, earthward it sweeps again, Trailing a role of glory bright and pure. This Water is the Spirit of the Saints . Which ever sheds, until itself is beggared, God’s balm on the sick soul; and then returns To Him who made the purest light of Heaven. Sources: Sufism, Sufis, and Sufi Orders: Sufism's Many Paths Orders in the Balkans The Malamatiya (the blameworthy) can be considered a proto-Sufi order that arose in the 3rd century AH / 9th century CE before the crystallization of the Sufi orders.

Malamati principles became integrated into later Sufism. The scholarly article Hakim Tirmidhi and the Malamati Movement of Early Sufism by Prof. Sara Sviri provides a number of foundational ideas as well as important historical data for understanding the Malamatiya. Sufi orders (turuq) crystallized as institutions beginning around the 6th century AH/ 12th century CE. One of the first orders was the Yasawi order, named after Khwajah Ahmad Yasavi (d. 562 AH/ 1166 AD), from the city of Yasi, where his tomb is located. Today it is called Turkestan and is situated in Kazakhstan, about a six hour drive northwest from Tashkent, the capital of Uzbekistan. His shrine underwent multi-million dollar renovations, which were scheduled to have been completed in 1998. (See also the shrine from beyond its outer walls and another view of the back of the shrine .) A few generations after Khwajah Ahmad, an important Yasavi shaykh was Isma'il Ata. He was from a village in the vicinity of Tashkent.

One of his sayings to his disciples was as follows: "Accept this advice from me: Imagine that the world is a green dome in which there is nothing but God and you, and remember God until the overwhelming theophany (al-tajalli al-qahri) overcomes you and frees you from yourself, and nothing remains but God" (Al-Khani,Hada'iq al-wardiya, p. 109). Prof. Devin DeWeese has written various articles on the Yasavi Sufi order (such as "The Masha'ikh-i Turk and the Khojagan: Rethinking the Links between the Yasavi and Naqshbandi Sufi Traditions," Journal of Islamic Studies (Oxford), 7/2 (July 1996), 180-207; accessible from UGA at Journal of Islamic Studies and has been writing a book on the Yasavi order for a number of years. The Kubrawiya Sufi Order--originating, like the Yasawiya, in Central Asia-- was named after Najm al-Din Kubra (d.

618/1221) (Abu al-Jannab Ahmad ibn 'Umar ibn Muhammad ibn 'Abd Allah al-Khiwaqi al-Khwarazmi), known as the "saint-producing (lit. "sculpting or chiseling") shaykh" (shaykh-e vali tarash), since a number of his disciples became great shaykhs themselves. Although originally from Khiva, located today in western Uzbekistan, he moved nearby to the capital city, Khwarazm. Shaykh Najm al-Din was killed defending Khwarazm, which was completely destroyed during the Mongol holocaust. Today, his tomb (and here as well is another image of Shaykh Najm al-Din Kubra's tomb )is in the town of Konya Urgench, which was built in the area of the ruins of Khwarazm. Apparently, he is known there as Kebir Ata. Konya Urgench is located in Turkmenistan and is about an hour's drive over the border from the city of Nukus in the Karakalpak region of Uzbekistan.

(If you intend to visit Shaykh Najm al-Din's shrine from Uzbekistan, you must have a Turkmen visa--if you are not Uzbek.) Some of the more historically significant Kubrawi shaykhs were 'Ala al-Dawla Simnani (d. 736/1336) and Sayyid Muhammad Nurbakhsh (d. 869/1464). The Nurbakhshi Kubrawi lineage embraced Shi'ism. One continuation of this lineage today is the Oveysi (Uwaysi) Shahmaghsoudi order, known as the Maktab Tarighat Oveyssi Shahmaghsoudi. (Link fixed, Dec. 4, 2004) The Qadiriya Sufi Order--branches of which are found throughout the Muslim world-- was named after 'Abd al-Qadir al-Jilani (d. 1166 CE). Here you can read Qala'id al-jawahir (Necklaces of Gems) a book length hagiography of 'Abd al-Qadir written by Muhammad ibn Yahya al-Tadifi al-Hanbali.

You can also virtually visit the tomb of Shaykh 'Abd al-Qadir in Baghdad. The website devoted to Shaykh 'Abd al-Qadir Jilani (Link fixed, Dec. 4, 2004) is the most comprehensive site on the web concerning a particular shaykh and his writings. A representative example of the works attributed to Shaykh 'Abd al-Qadir is On Removing the Cares of the Heart, which is the seventh discourse in his Futuh al-ghayb (Revelations of the Unseen). Another source for works attributed to him is the website devoted to his discourses. A later Punjabi (Pakistani) Qadiri Sufi Poet was Bulleh Shah (The previous link contains a substantial article on his life and poetry as well as links to a number of his poems in both English and the original Punjabi.) A short paragraphy about him as well as two translated poems can be find at Bulleh Shah. (Link fixed, 22 September 2005.) One of the most significant Qadiri shaykhs in West African was Osman Dan Fodio (from Wikipedia).

See Usman dan Fodio and the Sokoto Caliphate (Link fixed 22 September 2005) (a short but useful article from the Library of Congress Country Study of Nigeria). In Northern Nigeria in recent years the Qadiriyya tariqah was continued by Maulana Dr. Sheikh Muhammad al-Nasir Kabara and his successor, Sheikh Qaribullah al-Nasir Kabara. One branch of the Qadiriya in Senegal utilizes drums in their gatherings. Released fully in CD format as Tabala Wolof: Sufi Drumming of Senegal, (Link fixed, Dec. 4, 2004) you can listen here to a brief cut of this Senegalese Qadiriya drumming. (Link fixed, Dec. 4, 2004.) The Moroccan-based Qadiriya-Butshishiyya, has links to the Shadhiliyah. It is headed by Shaykh Sidi Hamza el Qadiri el Boutchichi and centered in Oujda (Madagh) in the Northeast of Morocco, although numerous zawiyahs exist throughout Morocco.

The order is certainly the most significant tariqah in Morocco today and is rapidly expanding. It also has zawiyas and representatives in France, England, Italy, Spain, Canada, Finland, and the United States. Another rich web site on the Qadiriya Boutchichiyya is called The Sufi Way . One branch of the Qadiriya active in Turkey and the United States is the Qadiri-Rifai Tariqa (link fixed Dec. 04, 2004) headed by Shaykh Taner Ansari and now centered in Northern California. Shaykh Ahmad al-Rifa'i (d. 1182 CE) (link fixed, Dec. 4, 2004) is the shaykh from whom the Rifa'i order is derived. In some cases, such as that of Shaykh Taner (noted above), the Rifa'i and Qadiri orders have united. Rumi and the Mevleviye This comprises links to Rumi's poetry, discourses, biographical essays, the history of his tarikat (Sufi order), and the Sama.

Although many American readers are surprised to hear that Rumi was a devout and committed Muslim, nevertheless his writing is so "Islamic" that his mathnawi was refered to by the great Naqshbandi poet Jami as "the Qur'an in Persian." (Additions as of 2/28/98) The Bektashiya, which originally derived from the Yasaviya (mentioned above), took its name from Haji Bektash Veli (link fixed, Dec. 4, 2004) This site consists of a biography of Haji Bektash and a number of images, including a painting of him and an image of his shrine. The following site also contains biographical material that complements the previous site. Haji Bektash Veli is one of the most significant Anatolian (Turkish) Sufi saints. Here you can visit the Shrine of Haji Bektash, (link fixed, Dec. 4, 2004) which is located in the town of Haji Bektash Koy. (link fixed, Dec.

4, 2004) (At the previous link there is a picture of small Sama in progress.) See also the Alevilik- Bektashilik Research Site ,(link fixed, Dec. 4, 2004) a very rich scholarly and comprehensive website containing numerous articles in both English and Turkish. In addition, The Bektashi Order of Dervishes website (link fixed, Dec. 4, 2004) gives an useful introduction to the history and principles of the order. An Albanian branch of the Bektashi order was established in the USA by Baba Rexheb. See the obituary for him written by Prof. Frances Trix, Baba Rexheb: Albanian Bektashi Leader (link fixed, Dec. 4, 2004). In addition the following brief biography contains a picture of his tomb (which is near Detroit, Michigan,US) Baba Rexheb (link fixed, Dec. 4, 2004). Kurds, Turks and the Alevi revival in Turkey At times, both in history and today, Sufi elements are found in political movements.

One such contemporary mixture is in the leftist Alevi-Kurdish movement in Turkey, in which Haji Bektash and Pir Sultan Abdal are considered to be saints. This article, by Professor Martin van Bruinessen, one of the chief authorities on Kurdish religious groups, clarifies the facts of this issue. (Back on-line 5/18/98) Yunus Emre (link fixed, Dec. 04, 2004) is the most significant Bektashi poet. (As of Dec. 04, 2004 all of the links to the preceding orders have been fixed and are current.)** The Naqshbandiya, named after Baha al-Din Naqshband (d. 791/1389) (Link fixed 22 September 2005) is a tariqah that is widely active throughout the world today and that even has a strong presence on the Web. You can read about all of the shaykhs of one of its main lineages at this link The Golden Chain (Link fixed 22 September 2005).

The Naqshbandiya further developed basic Islamic practices and principles into the eleven principles of the Naqshbandi Order. One of Khwajah Baha al-Din's successors was Khwajah Muhammad-e Parsa. The tomb and mosque of his son, Khwajah Abu Nasr-e Parsa (fixed 22 Sept. 2005) is in Balkh, in Afghanistan. Another of Khwajah Baha al-Din's successors was Ya'qub-e Charkhi (d. 1447), whose most significant disciple and successor was Khwajah 'Ubayd Allah Ahrar (d. 895/1490) (fixed 22 Sept. 2005). Read here a Qur'anic commentary of Khwajah Ahrar's on Guide us on the straight path (Qur'an 1:5). One of the most highly regarded Naqshbandi Shaykhs is Ahmad Sirhindi. See a Biography of Shaykh Ahmad al-Faruqi al-Sirhindi (link fixed 22 Sept.

2005) and another Biography of Imam-i Rabbani, Shaykh Ahmad Sirhindi, (a PDF document; link fixed 22 Sept. 2005) known as the Mujaddid-i Alf-i Thani (Renewer of the Second Millenium)(d. 1034/1624). This is an on-line translation of the Manaqib ve Maqamat-i Ahmadiya-yi Saidiya written by Muhammad Mazhar, a son of Ahmad Said Faruqi. One of the most important Afghan / Uzbek shaykhs of the late 18th and early 19th centuries was a Naqshbandi in the lineage of the Mujaddid, a shaykh whose name was Sufi Islam, or, as he was also known, Shaykh al-Islam Karrukhi. His khaniqah (Sufi hospice) at Karrukh, near Herat (in Afghanistan), is apparently still functioning. In the Summer of 1997, while travelling in Uzbekistan, I obtained a copy in Persian of his life story and teachings.

If any readers have any information about Afghans or others who may be connected to Sufi Islam's lineage, please send me (Dr. Godlas) email by this link. One branch of the Naqshbandi Mujadiddi to take root in the United States is that of Shaykh Ahmed Rashid , who is a khalifa of Hazrat Azad Rasool. The most significant Nasqshbandi shaykh in Syria until his passing in 2004 was Shaykh Ahmad Kuftaro. Born in 1915, Shaykh Kuftaro was particularly important because not only was he a Naqshbandi shaykh since 1938, but he since he was Syria's Grand Mufti (the chief scholar of Islamic law) since 1964. The shaykh of the Naqshbandi-Haqqani order is Shaykh Nazim. His representative for the United States is Shaykh Hisham Kabbani, who is the author of the on-line book, The Fundamentals of Tasawwuf (Sufism) (link fixed 22 Sept. 2005).

See their extensive website The Naqshbandi Homepage. Another branch of the Naqshbandiya is the Naqshbandiya of Shaykh Mahmud Es'ad Cosan (link fixed 22 Sept. 2005) (pronounced "Jo'shan"). This branch is centered in Istanbul, Turkey. A branch of the Naqshbandiyah now centered in Manchester, England, is that of Shaykh Asif Hussain Farooqui (link fixed 22 Sept. 2005). An organization centered in the United States and having as its purpose the education of both Muslims and non-Muslims about the holistic nature of Islam--which includes spirituality as an essential dimension--is the Naqshbandiya Foundation for Islamic Education. See the website devoted to Suleyman Hilmi Tunahan (Turkish only; link fixed 22 Sept. 2005), a twentieth century Turkish Naqshbandi scholar and Sufi. Of the various pages at the site, one focuses on his Sufi activities (archived link). A Turkish Naqshbandi shaykh who recently passed away was Ahmet Kayhan.

A biographical sketch of Ahmet Kayhan (link fixed 22 Sept. 2005) has been written by a disciple of his, Henry Bayman. See also a picture of Ahmet Kayhan. For a concise overview of a number of branches of the Naqshbandi order in Turkey today, see the article titled Concerning the Naqshbandiyya in Turkey (link fixed 22 Sept. 2005). Anyone interested in researching the Naqshbandi order will find the Bibliography of the Naqshbandiyya by Vika Gardner, a Ph.D. student at the University of Michigan, to be very useful. Haji Bayram Veli (d. 833 AH/ 1429-30 CE), a great Anatolian shaykh and disciple of the Khalwati shaykh, Hamid al-Din or Hamid Aksaray (d. 805 AH/ 1402 CE), was the founder of the Bayramiye order.

Three of his disciples each founded or were at the root of separate orders: Ak Shams al-Din founded the Shemsiye order, Hizir Dede was the ancestor of the Celvetiye (Jalwatiya), and Bursali Omer Dede was the founder of the Melamiye (Malamiya) order. The Tomb and Mosque of Haji Bayram (link fixed Jan. 2005) in Ankara can be viewed here. More information, especially about the interior of the mosque of Haci Bayram (as it is spelled in Turkish) is found at the website of the Turkish Ministry of Culture. The Ottoman Melami Sufi order became interconnected with the Bayramiye order. Khwaja Moinuddin Chishti (from Chisht or Chesht-e sharif, due East of Herat on the Hari Rud in Afghanistan, although his tomb is in Ajmer, India) is the most well-known of the early saints of the Chistiya order, which is prominent in India and Pakistan and has spread (in various forms) to the West. The first of the Chishti saints was Abu Ishaq Shami Chishti (d.

329/940-41), whose shaykh was a well-known Sufi shaykh, Mimshad (or Mumshadh, after al-Dhahabi in Tarikh al-islam) al-Dinawari (d. 299/911-12) (from Dinawar, which was a city in Iranian Kurdistan northeast of Kermanshah, that was later completely destroyed by Timur). See An Introduction to Sufism, is an article written by a recently deceased shaykh of the Chistiya who had resided for many years in Toronto. Read about Khwaja Moinuddin's shrine (dargah) at two sites: The Dargah (link fixed 22 Sept. 2005) and Ajmer Sharif; and virtually visit the Dargah of Khwaja Mu'in al-Din in Ajmer, India. Visit also the Shrine of Nizam al-Din Awliya (d. 725/3125) , (fixed Sept.

22, 2005) a Sufi shaykh of the Chisti order who is buried in New Delhi, India. One of disciples of Nizam al-Din Awliya was the great Sufi poet Amir Khusraw Dihlawi (d. 725/1325), who was buried at the feet of his master. Chishti Sufi Order in the Indian Subcontinent and Beyond by Raziuddin Aquil (Center for Studies in Social Sciences, Calcutta), published in Studies in History, vol. 21, #1, n.s. 2005. (PDF format) Chishti orders with websites include the following: Chishti-Habibi Soofie Islamic Order website was constructed by a South African branch of the Chishti order deriving from Sayed Khwaja Habib Ali Shah from Hyderabad (India) (d. 1326/1906). Chisti Order of Sufis , (link fixed Sept. 22, 2005) which is affiliated with Shaykh Hakim Abu Abdullah Moinuddin, the author of the Book of Sufi Healing.

This is an excellent, comprehensive site covering topics such as the history and literature of the Chisti Order and including pages on actual Sufi practice and Sufi healing. Gudri Shahi Branch of the Chishti Order (link fixed Sept. 22, 2005) established by Dr. M. Qadeer Shah Baig in Toronto, Canada. The current khalifa in Toronto is Syed Mumtaz Ali. Gudri Shahi/Zahuri Branch of the Chishti Order previously headed by Hz. Zahurul Hasan Sharib (d. 1996) and currently headed by Inaaam Hasan of Ajmer, India. This branch now has a presence in England, the Americas, and other regions of the world. Jamiluddin Morris Zahuri (a devotee of Hz.

Zahurul Hasan and the webmaster of the Zahuri website), notes that the Gudri Shahi order actually has two lineages, one deriving in this material world from the Qadiriya and the other being an "Uwaysi" transmission (occuring in the non-material world of the spirit) from Khwaja Moinuddin Chishti to Hazrat Saeen Gudri Shah Baba (Saeenji Sahib), who is the founder of the Gudri Shahi order. In addition, some members use the appellation "Zahuri" to refer to their affiliation with Hz. Zahurul Hasan Sharib. For more information see Jamiluddin Morris' letter to Dr. Godlas (links fixed 22 Sept. 2005). The teachings of another Chishti branch that also has a Qadiri lineage can be found at the site Islam and the Sufi Tradition of Chishti Qadhiri. The current shaykh is FaizeeShah. (Link fixed, Dec.

11, 2009) The Chishti Website is a nicely designed general website, in both English and Russian, dealing with the Chishti order, although there does not appear to be any information on the connection of the site to any particular Chishti lineage or shaykh. The focus of the site is teachings rather than history, although there is some information on early Chishti shaykhs. Of particular interest to me is one of is main articles, Sufi Symbols , a treatise on the symbolism of the letters of the alphabet. The Shadhiliya Order, named after Abu al-Hasan al-Shadhili (d. 656 AH/1258 CE), whose tomb is at Humaythra on Egypt's Red Sea coast, has branches throughout North Africa and the Arab world. It has also become established in Europe and the United States. One shaykh who has brought the Shadhiliya to the U.S.

is Sidi Shaykh Muhammad al-Jamal ar-Rifa'i as-Shadhili , (links fixed 21 December 2005) whose organization has established the Sidi Muhammad Press website, which contains information about the principles of Sidi Shaykh al-Jamal's teachings concerning the Shadhili order (link fixed 13 June 2002). The Shadhiliya derives from the tariqat of Abu Madyan Shu'ayb (d. 594 AH/1198 CE), whose tomb is in Tlemcen, Algeria. A recent book, The Way of Abu Madyan, by the scholar Vincent Cornell, provides his biography, a discussion of his teachings, and a number of texts written by Abu Madyan and translated into English along with the original Arabic. One of Abu Madyan's disciples was Muhammad 'Ali Ba-'Alawi, from whom the 'Alawiya Order, also known as the Ba'Alawiya Order, derives. See a brief summary of The Way of the Bani Alawiyah - At-Tariqah al-'Alawiyah .

A branch of the 'Alawi Order is the 'Attasiyah Order . Their new official website is Attasia Tarikah but only the Arabic is currently functional, the English being under construction. The order is centered in Yemen but also has zawiyas (hospices) in Pakistan, India, and Myanmar. The 'Alawiya order in the Yemen has recently been studied by the anthropologist, David Buchman. In his article titled The Underground Friends of God and Their Adversaries: A Case Study and Survey of Sufism in Contemporary Yemen, Professor Buchman summarizes the results of his six month period of fieldwork in Yemen. The article was originally published in the journal Yemen Update, vol. 39 (1997), pp. 21-24. 'Abd al-Salam ibn Mashish (fixed Nov. 27, 2005) (d. 625 AH/1228 CE), another disciple of Abu Madyan, transmitted his teachings to Abu al-Hasan al-Shadhili. One of al-Shadhili's most prominent disciples was Abu-l-'Abbas al-Mursi (d.

686 AH/1287 CE), whose shrine is in Alexandria, Egypt. From another angle, visit the Mosque and Tomb of al-Mursi. (Fixed Nov. 2005.) His murid (disciple) and successor was Ibn 'Ata' Allah Iskandari (d. 709/1309 in Cairo), who wrote the text The Key to Salvation: A Sufi Manual of Invocation (Miftah al-falah (link fixed 21 December 2005)). See also the chapter on dhikr (remembrance of God) from Miftah al-falah translated by the scholar Ayesha Bewley. Another of Ibn 'Ata Allah's works is the Hikam (maxims or aphorisms), partially translated here by Ayesha Bewley, fully translated into Spanish and English elsewhere. An important Shadhili shaykh in Morocco was al-Jazuli (d. between 869/1465 and 875/1461), whose fame was spread throughout the Muslim world by his collection of prayers titled Dala'il al-khayrat.

The order founded by him, the Jazuliya, as well as other Moroccan Sufi orders and saints, are discussed by Prof. Vincent Cornell in his recent book Realm of the Saint: Power and Authority in Moroccan Sufism. Another Moroccan branch of the Shadhili order is the Darqawiya, founded in the late 18th century (CE) by Mawlay al-'Arbi al-Darqawi. Selections from the Letters of Shaykh al-Darqawi have been translated by the scholar Ayesha Bewley. One of the first tariqas to become established in the West was the 'Alawiya branch of the Darqawiya, (link fixed 21 Dec 2005) which became named after Shaykh Ahmad ibn Mustafa al-'Alawi al-Mustaghanimi, popularly known as Shaykh al-Alawi (link fixed Nov. 23, 2001) A significant book about him, written by Martin Lings, is titled A Sufi Saint of the Twentieth Century. (link fixed 21 December 2005).

A Shadhili shaykh who has established centers in the West has been Shaykh Abdalqadir al-Murabit, a Scottish convert to Islam, whose lineage is Shadhili-Darqawi. Currently his order is known as the Murabitun. At other times his order has been known as the Darqawiya and Habibiya. One of the first books that Shaykh Abdalqadir wrote was The Book of Strangers, which he authored under the name Ian Dallas. For a brief anecdote of Shaykh Abdalqadir in the early 1970's, go to the chapter "Forgiveness and Maturation of the Heart" from the book Recovery of the Sacred, by the psychiatrist Carlos Warter, and scroll down to " A few weeks later, I was walking down Telegraph Avenue...", which begins after about two-thirds of the chapter. A contemporary order deriving, in part, from Shaykh Abdalqadir is the al-Haydariyah al-Shadhiliyah (link fixed 21 Dec 2005), headed by Shaykh Fadhlalla Haeri.

Of Shi'ite descent, Shaykh Fadhlalla, nevertheless, neither teaches within a Shi'i nor a Sunni framework. Between October 17-26, 1999, the First International Shadholian Festival occured in Egypt. It concluded with a pilgrimage to the tomb of Abu 'l-Hasan al-Shadhili and involved Sufi gatherings of dhikr and chanting. (Offline, Feb. 2004.) The Burhaniya or Burhamiya, named after Shaykh Burhan al-Din Ibrahim al-Dasuqi (d. 687/1288), sometimes regarded as derived from the Shadhili order and sometimes from the Rifa'i order, is an order active today in Egypt. A branch in Australia is led by Murshid F. A. Ali ElSenossi. (Link fixed, February, 2004.) whose organization is called the the Almiraj Sufi and Islamic Study Centre. Possessing many branches with distinct names, the Khalwatiya order regards its founder to be 'Umar al-Khalwati (d.

800/1397) and traces itself back to Abu Najib Suhrawardi (d. 563/1168) founder of the Suhrawardiya order. Among the Khalwati branches with links on the web are the following: -- Sammaniya order (link fixed 21 Dec 2005) of the Sudan, the current shaykh of which is Hasan As-Shaykh Qaribullah, located in Um Durman. Current site has only Arabic text. -- Halveti-Jerrahi order of Turkey. Until recently, the shaykh of the Jerrahi order was Safer Efendi (also known as al-Iqtida Efendi), who was based in Istanbul. He passed away on February 21, 1999. There are a number of Jerrahi centers throughout the world, many of which were established through the efforts of a former shaykh, Muzaffer Ozak, known as Muzaffer Efendi, whose pen name was Ashki.

The Italian center of the order also maintains a website titled Jerrahi-Halveti Order of Italy (link fixed 21 Dec 2005) the shaykh of which, Gabriel Mandel Khan, was a representative of Sefer Efendi. The Nimatullahi Sufi Order --named after its founder, Nur al-Din Ni'matallah Vali, known as Shah Ni'matallah-- although originally a Sunni order, became Shi'i in the 16th century. Four primary branches are 1) the Khaniqahi Ni'matullahi, (link fixed Sept. 2011) also called the Ni'matullahi Sufi order, which is more precisely the Dhu'r-riyasateyn (Munis 'Ali Shah) Ni'matullahiya; this branch is the most well-known in the West, primarily on account of the publishing and institution building efforts of its previous shaykh, Dr. Javad Nurbakhsh (who passed away in 2008); 2) Nematolahi Safialishahi Sufi order, named after its chief figure, Safi 'Ali Shah Isfahani (d.

1316/1899) (link fixed Dec 2008 and Sept. 2011); 3) the Khaneghah Maleknia Naseralishah, named after its former shaykh, Pir Malikniya, who was also known as Nasiralishah and who passed away in 1998. I was informed by a member of this order that they carefully observe Shari'ah (Islamic law); and 4) Nimatollahi Gonabadi Sufi Order which is also called Bonyad Erfan Gonabadi. See also their webpage Bonyad-e Erfani-ye Ni'matullahi-ye Gonabadi . Another website belongs to the Nimatollahi Gonabadi Sufi Order, (link fixed 21 Dec, 2005). The order is centered in Iran in the city of Gonabad, whose primary 20th century shaykh was Sultan Husayn Tabandah. A characteristic of this order (according to Pourjavady and Wilson's book on the history and poetry of the Ni'matullahi order called Kings of Love, p.

252) was careful observance of the Shari'ah (Islamic law). (The preceding material on the Ni'matullahiya was revised on 6 Nov. 2000 and then on 27 Dec. 2000) The shrine of Shah Ni'matallah Vali, (who had been a disciple of the well-known but little-studied Qaderi Sufi author, 'Abdallah Yafi'i) in Mahan, Iran, is still an important pilgrimage site. Here you can look heavenward from the tomb area within the shrine of Shah Ni'matallah (or Ni'matullah and Nematollah, as it is sometimes written). The following image is a fine view of the dome of Shah Ni'matullah's shrine, along with a minaret. Here is the dome of Shah Ni'matullah's shrine (link fixed 21 Dec 2005), including two minarets. The following picture shows the courtyard pool of the shrine. Inside the shrine is a room where Sufis could spend a period of time in seclusion, meditating, praying, and fasting. Such retreats often lasted for forty (chehel) days.

Hence such rooms were called cheleh'khanah (a forty room). One such cheleh'khanah at the shrine can be seen on the same page. You can also see the: dome of Shah Ni'matullah's shrine, and a minaret. See also a view from the ground level of the shrine of Shah Ni'matullah (links fixed 21 December 2005). The Tijaniya , named after Shaykh Ahmad al-Tijani (1737-1815 CE) is an important Sufi order primarily in Africa. See a short biographical sketch, Shaykh Ahmed al-Tijani (link fixed 21 Dec 2005) by Baruti M. Kamau, who is affiliated with the Tijani order. One of the most significant Tijani shaykhs was Hajj 'Umar Tal al-Futi. For him, a useful starting point is this Biography of Hajj 'Umar Tal al-Futi (1794-1863) (link fixed 21 Dec 2005), written by the African-American Muslim writer Baruti Muhammadu D.S. Kamau.

(Added, January 14, 2001.) Centers of activity are in West Africa, Morocco (where Shaykh al-Tijani's tomb is located), and Egypt. While there are a number of Tijani shaykhs today, one of the most significant is Hassan Cisse (link fixed 15 January 2002). See this Introduction to the Tariqa Tijaniyya (link fixed 15 January 2002) for a summary of the principles of the Tijani path, the most important of which are 1) Asking God for forgiveness, 2) Saying La ilaha illa 'llah (There is no god but God), and 3) Offering prayers of blessing upon the Prophet Muhammad. The Tijaniya has a significant following among African-Americans in the United States. The article The Tijaniyya, a Tariqa of the 20th century (link fixed 21 December 2005) contains a short biography of Shaykh Ahmad al-Tijani and brief discussions of a few of the more important 20th century and contemoporary shaykhs.

The author of the article, Muhammad ï¿½Isa Mavongou, is a French convert to Islam and a disciple of a Mauritanian Tijani shaykh, Sheikh El Haj ï¿½Abdallah ould Michry. The African American Islamic Institute, (link fixed 15 January 2002) is a Tijani institution which publishes a newsletter A center has also been established in Trieste, Italy. The Muridiyya, established by Shaykh Ahmadu Bamba (d. 1927) is an order of major importance in Senegal and has a presence in various other countries, including France, England, and the U.S. The tomb of Ahmadu Bamba (link fixed 21 December 2005) in Touba, in Western Senegal, is a major pilgrimage site. There are a large number of various Muridiya websites listed here. Qalandariya as a term is used in two ways: 1) it may refer to any wandering Sufi, who may be called a Qalandar, or 2) it may refer to a specific Qalandar tariqat.

One such tariqat is the Qalandariya of Sheikh Baba Sultan, or Sheikh Muhammad Sultan, as he was also known, of Kashmir. Orders in North Africa Sudanic Africa is an online scholarly journal containing, among other things, numerous articles on Sufism in Islamic Africa. Ibriziana a PDF file (which you can read if you have Adobe Acrobat) by Dr. Bernd Radtke from the online journal Sudanic Africa, concerns one of the most important Sufi texts, the Ibriz of Ibn Dabbagh. The Ibriz is of great significance in the development of the Tariqa Muhammadiya, a Sufi orientation emphasizing the cosmic importance of the Prophet Muhammad, and was an important work for a few North African Sufi orders. Orders in East Africa Sufism in the Somaliland (link fixed 21 December 2005) is an academic article written by one of the chief authorities of East African Islam, I.M. Lewis. This article comes from London's Bulletin of the School of Oriental and African Studies (BSOAS), v. 17, 1955.

I would be interested in an update, however, since it is over forty years old. Somali-Ethiopian Sufis and Shrines, part of a scholarly article by Ulrich Braukï¿½mper. (requires authorization 12/21/05) The Tomb of Shaykh Abadir (link fixed 21 December 2005), the patron saint of Harer Ethiopia. Orders in West Africa "Some Religion He Must Have": Slaves, Sufism, and Conversion to Islam at the Cape a lengthy and well-documented scholarly paper written by Dr. John Edwin Mason, professor of History, University of Virginia. Turning to the core: Sufism on the Rise? (link fixed 21 December 2005) by Dr. Abdulkader Tayob, professor of Religious Studies, University of Cape Town, is a short survey of contemporary Sufi activity in South Africa. al-Zawiyah the al-Zawiyah Mosque, situated on the slopes of Table Mountain, in Walmer Estate, Cape Town.

Orders in Indonesia and Malaysia Sufism in Indonesia, the page of Haji Michael Roland, consists of good background information on the history of Sufism in Indonesia and on the living tradition as well. Javanese Mystical Movements is a well-designed page with an anthropologically informed article on the major characteristics of mystically oriented groups in Java, some of which are traditionally Sufi Muslim, while others are syncretic (blending beliefs and practices deriving from a variety of sources). Shaykh Ahmad Qusyasi's Symbols, a stunningly illustrated Malay Sufi manuscript with a scholarly discussion of the manuscript. (The illustrations may take a while to load [100-120k].) Orders in Afghanistan Sufi Orders in Afghanistan is a short but informative article on Afghan Sufi orders after the fall of the Taliban. Orders in Bangladesh and India Imagining Sufism: Reconstituting the Chishti Sabiri Silsila in Contemporary Pakistan (link fixed 21 December 2005) by Robert Rozehnal, Assistant Professor of Islam and South Asian Religions at Lehigh University.

Sufi Movement in Pakistan a non-scholarly article that is nevertheless a useful starting point for those interested in Sufism in Pakistan.(Author not indicated.) Shah Darazi Order and Khaniqah of Sachal Sarmast (link fixed 21 December 2005). The Shah Darazi order is a branch of the Kubrawiya order. This Khaniqah is located in the district of Khairpur, in Sindh, Pakistan. Orders in Kurdistan Sufi Orders Among the Kurdish People (link fixed 21 December 2005) is a brief article taken from The Kurds, A Concise Handbook, by Dr. Mehrdad R. Izady of Harvard University. This article has a detailed bibliography. Orders in Russia Sufism in Russia Today (link fixed 21 Decemeber 2005) a paper presented in March 2000 at the University of Birmingham by Robert G. Landa of the Oriental Institute of Moscow.

A Study of Sufism in post-Soviet Dagestan of the Russian Federation (link fixed 21 December 2005) by Galina M.Yemelianova, Ph.D., a Research Fellow at the Centre for Russian and East European Studies at the University of Birmingham, UK. Orders in Turkmenistan Shrine Pilgrimage in Turkmenistan as a Means to Understand Islam among the Turkmen a scholarly article published in the Central Asia Monitor (1997) and written by David Tyson, M.A., formerly of the University of Indiana. (Back online May 6, 2002) Orders in the Balkans A Glimpse at Sufism in the Balkans (link fixed 21 December 2005) by the Muslim scholar Huseyin Abiva, is a useful historical survey of Sufism in the Balkan countries.

Whirling Dervishes perform Mevlevi Order (Persian: مولويه - Molaviyeh) in Konya ; RUMI - YouTube Whirling Dervishes perform Mevlevi Order (Persian: مولويه - Molaviyeh) in Konya ; RUMI Want to watch this again later? Sign in to add this video to a playlist. Need to report the video? Sign in to report inappropriate content. Rating is available when the video has been rented. This feature is not available right now. Please try again later. Uploaded on Oct 3, 2011 The Mevlevi Order, or the Mevlevilik or Mevleviye (Persian: مولويه - Molavīyeh) are a Sufi order founded in Konya (in present-day Turkey) by the followers of Jalal ad-Din Muhammad Balkhi-Rumi, a 13th century Persian poet, Islamic jurist, and theologian. They are also known as the Whirling Dervishes due to their famous practice of whirling as a form of dhikr (remembrance of God).

Dervish is a common term for an initiate of the Sufi path; the whirling is part of the formal Sama ceremony and the participants are properly known as semazen-s. In 2005, UNESCO proclaimed the "The Mevlevi Sema Ceremony" of Turkey as amongst the Masterpieces of the Oral and Intangible Heritage of Humanity. Category Whirling Dervish - Middle Eastern Music and Dance Camp - YouTube Whirling Dervish - Middle Eastern Music and Dance Camp Want to watch this again later? Sign in to add this video to a playlist. Need to report the video? Sign in to report inappropriate content. Rating is available when the video has been rented. This feature is not available right now. Please try again later. Published on Dec 12, 2012 Middle Eastern Music and Dance Camp opens to any kind of cultural activities. Whirling Dervishes and unforgettable visual banquet!

The Mawlaw'īyya / Mevlevi Order, or the Mevlevilik / Mevleviye (Persian: مولويه‎ - Molavīyeh) is a Sufi order founded in Konya (in present-day Turkey) by the followers of Jalal ad-Din Muhammad Balkhi-Rumi, a 13th-century Persian poet, Islamic jurist, and theologian. They are also known as the Whirling Dervishes due to their famous practice of whirling as a form of dhikr (remembrance of God). Dervish is a common term for an initiate of the Sufi path; the whirling is part of the formal Sama ceremony and the participants are properly known as semazen-s. In 2005, UNESCO proclaimed the "The Mevlevi Sema Ceremony" of Turkey as amongst the Masterpieces of the Oral and Intangible Heritage of Humanity.[9] Wikipedia Konya Mevlana Konya & Mevlana Celalettin Rumi ï¿½Come, come, whoever you are.

Wanderer, worshipper, lover of leaving, it doesnï¿½t matterï¿½ï¿½ This unique Turkish city, Konya, features irrigated gardens, several mosques, and the Monastery of the Mawlawiyah of whirling dervishes. The city is most famous for being the home of the famous Sufi mystic philosopher Mevlï¿½na. Under the Persian Empire, Konya was the frontier city of Phryra. It was also the capital of the Sultanate of Rum established in the 12th and 13th Centuries by the Seljuks. It then became an important city with its commercial and cultural influence during the Ottoman Empire. However, despite its rich imperial heritage, Konya is today mostly identified with Mevlï¿½na Celï¿½leddin-i Rï¿½mï¿½ and his traditions which have influenced philosophies all over the world. Mevlï¿½na is a 13th century Muslim saint and Anatolian mystic known throughout the world for his exquisite poems and words of wisdom.

Translated into many languages, his doctrine advocates unlimited tolerance, positive reasoning, goodness, charity, and awareness through love. To him all religions were more or less truth. His peaceful and tolerant teachings have appealed to all sects and creeds. Following Mevlï¿½naï¿½s death, his son and followers founded the Mawlawiyah Sufi Order, a type of Sufism, also known as the order of the whirling dervishes. The ï¿½danceï¿½ of the whirling dervishes is called sema and is a part of Mevlï¿½na tradition as the worshiping method of dervishes, who have devoted themselves to God. This has since become a part of Turkish custom, belief, and culture. Sema represents the mystical journey of manï¿½s spiritual ascent through mind and love to ï¿½perfection.ï¿½ It symbolizes the different meanings of a mystic cycle of perfection, coming from the Earth and returning to it, encompassing all creatures with no discrimination of belief, race, class, or nation.

Having become a place of pilgrimage, today the Mevlï¿½na Mauseloum is a museum visited by thousands every year. Whirling dervishes perform their ritual structured whirling dances annually on the day Mevlï¿½na died. The green dome of the Mevlï¿½na Mauseloum houses the remains of Mevlï¿½na and his successors. The hall of the dervishes and the mosque were both rebuilt in the 16th century by Suleiman the Magnificent. The United Nations declared 2007 as ï¿½the Year of Rumi,ï¿½ and celebrations were held worldwide.

Question: The Mawlawyah (Sufi Order) in Turkey are also known as what?
Answer: Whirling dervishes