Pic's Of the Mazar sharif of Hazrat Shams Tabrez (raz)
Rumi tomb by night Konya Sharif---Turkey
collection of Videos of Maulana Rumi
in 1207 in the town of Balkh in Khurasan
(near Mazar-I-Sharif in contemporary Afghanistan), Jalal al-Din Rumi was the son
of a brilliant Islamic scholar. At the age of 12, fleeing the Mongol invasion,
he and his family went first to Makkah and then settled in the town of Rum in
1228. Rumi was initiated into Sufism by Burhan al-Din, a former pupil of his father's,
under whose tutelage he progressed through the various teachings of the Sufi tradition.
After his father's death in 1231, Rumi studied in Aleppo and Damascus and, returning
to Konya in 1240, became a Sufi teacher himself. Within a few years a group of
disciples gathered around him, due to his great eloquence, theological knowledge
and engaging personality.
1244 a strange event occurred that was to profoundly change Rumi's life and give
rise to the extraordinary outpouring of poetry for which he is famous today. A
wandering mystic known as Shams al-Din of Tabriz came to Konya and began to exert
a powerful influence on Rumi. For Rumi, the holy man represented the perfect and
complete man, the true image of the 'Divine Beloved', which he had long been seeking.
Despite his own position as a teacher (a Sufi sheikh), Rumi became utterly devoted
to Shams al-Din, ignored his own disciples and departed from scholarly studies.
Jealous of his influence on their master, a group of Rumi's own students twice
drove the dervish away and finally murdered him in 1247. Overwhelmed by the loss
of Shams al-Din, Rumi withdrew from the world to mourn and meditate. During this
time he began to manifest an ecstatic love of god that was expressed through sublimely
beautiful poetry, listening to devotional music and trance dancing.
the next twenty-five years, Rumi's literary output was truly phenomenal. In addition
to the Mathnawi, which consists of six books or nearly 25,000 rhyming couplets,
he composed some 2500 mystical odes and 1600 quatrains. Virtually all of the Mathnawi
was dictated to his disciple Husam al-Din in the fifteen years before Rumi's death.
Mevlana (meaning 'Our Guide') would recite the verses whenever and wherever they
came to him - meditating, dancing, singing, walking, eating, by day or night -
and Husam al-Din would record them. Writing of Rumi and his poetry, Malise Ruthven
(Islam in the World) says, "No doubt the Mathnawi's emotional intensity derives
in part from the poet's own vulnerable personality: his longing for love is sublimated
into a kind of cosmic yearning. The Love Object, though divine and therefore unknowable,
yields a very human kind of love. In the Quran a remote and inaccessible deity
addresses man through the mouth of his Prophet. In the Mathnawi it is the voice
of the human soul, bewailing its earthly exile, which cries out, seeking reunification
with its creator."
teachings expressed that love is the path to spiritual growth and insight. Broadly
tolerant of all people and other faiths, he says,
you may be, come
Even though you may be
An infidel, a pagan, or a fire-worshipper,
Our brotherhood is not one of despair
Even though you have broken
Your vows of repentance a hundred times, come.
is also well known for the Sufi brotherhood he established with its distinctive
whirling and circling dance, known as Sema and practiced by the Dervishes. The
Sema ceremony, in seven parts, represents the mystical journey of an individual
on their ascent through mind and love to union with the divine. Mirroring the
revolving nature of existence and all living things, the Sufi dervish turns toward
the truth, grows through love, abandons ego, and embraces perfection. Then he
returns from this spiritual journey as one who has reached perfection in order
to be of love and service to the entire creation. Dressed in long white gowns
(the ego's burial shroud) and wearing high, cone-shaped hats (the ego's tombstone),
the dervish dances for hours at a time. With arms held high, the right hand lifted
upward to receive blessings and energy from heaven, the left hand turned downward
to bestow these blessing on the earth, and the body spinning from right to left,
the dervish revolves around the heart and embraces all of creation with love.
The dervishes form a circle, each turning in harmony with the rhythm of the accompanying
music as the circle itself moves around, slowly picking up speed and intensity
until all collapse in a sort of spiritual exaltation.
passed away on the evening of December 17, 1273, a time traditionally known as
his 'wedding night,' for he was now completely united with god. In the centuries
following Rumi's death, many hundreds of dervish lodges were established throughout
the Ottoman domains in Turkey, Syria and Egypt, and several Ottoman Sultans were
Sufis of the Mevlevi order. During the later Ottoman period, the dervishes acquired
considerable power in the sultan's court. With the secularization of Turkey following
World War I, the Mevlevi Brotherhood (and many others) were seen as reactionary
and dangerous to the new republic, and were therefore banned in 1925. While their
properties were confiscated, members of the Mevlevi Brotherhood continued their
religious practices in secret until their ecstatic dance were again allowed in
former monastery of the whirling dervishes of Konya was converted into a museum
in 1927. While the dervishes have been banned from using this facility, it functions
as both museum and shrine. In its main room (Mevlana Turbesi) may be seen the
tomb of Mevlana covered with a large velvet cloth embroidered in gold. Adjacent
to Rumi's burial is that of his father, Baha al-Din Valed, whose sarcophagus stands
upright, for legends tell that when Rumi was buried, his father's tomb "rose
and bowed in reverence." The tombs of Rumi's son and other Sufi sheikhs are
clustered about the shrine. The burials of Rumi, his father and several others
are capped with huge turbans, these being symbolic of the spiritual authority
of Sufi teachers. The Mevlana Turbesi dates from Seljuk times while the adjoining
mosque and the rooms surrounding the shrine were added by Ottoman sultans. Formerly
used as quarters for the dervishes, these rooms are now furnished as they would
have been during the time of Rumi, with mannequins dressed in period costumes.
Within one room there is a casket containing a hair from the beard of Muhammad.
year on December 17th a religious celebration is held at the site of Rumi's tomb,
to which tens of thousands of pilgrims come. In the shrine there is a silver plated
step on which the followers of Mevlana rub their foreheads and place kisses. This
area is usually cordoned off but is opened for these devotional actions during
the December pilgrimage festivities. In addition to the shrine of Rumi, pilgrims
to Konya will visit the shrine of Hazrat Shemsuddin of Tabriz (traditionally visited
before the shrine of Rumi), the shrine of Sadreduddin Konevi (a disciple of Hazrat
ibn Arabi and a contemporary of Mevlana), the shrine of Yusuf Atesh-Baz Veli,
and the shrine of Tavus Baba (who may in fact have been a women and therefore
Tavus Ana). Within the museum of Rumi there is a map that shows the location of
these various holy sites.
about Maulana Jalalud-Deen Mohammad Rumi (RA)
Maulana Jalalud-Deen Mohammad Rumi (RA)
Sayyidinah Abu Bakr (R.A) on the father side and Sayyidinah Ali (R.A) on the
of Birth: 6th Rabiul Awwal 604 A.H.
name: Muhammad Baha'uddeen Veled. His father was given the title of Sultãnul-Ulamã
(King of Scholars) as a result of solving difficult problems pertaining to law
and religion. While in his adolescence he delivered discourses everyday of the
Education: Moulãnã Rumi's (R) father entrusted him to one of
his disciples, Saiyid Burhãnuddeen who taught him for 4-5 years later after
his father's death. Burhãnuddeen guided him in secrets of Sufism (Mysticism).
At the age of 22 Moulãnã Rumi (R) migrated with his father from
Balkh to Konya, where his father was a teacher at a college founded by the king.
After the father's death Moulãna Rumi (R) occupied the seat of his father.
Thereafter he taught at the college and preached to the people.
Education: In 630 A.H Moulana Rumi (R) went to Syria for further education.
He studied at Madrasah Halawiyah which is the Haleb (Aleppo) and received his
education from Kãmaluddin-al-Adim. Thereafter he proceeded to Damascus
and studied in Madrasah Maqdaysah. Amongst other teachers, he also studied by
Shaykh Mohinuddin ibn Arabi and Shaykh Uthmãn Rumi. Either in 634 or 635
Moulãna Rumi (R) returned to Konya and resumed teaching, because of the
oppression and destruction by the Mongols. A number of great scholars moved towards
Konya to seek the company of Moulãna Rumi (R). He was head of the scholars
and he had 400 students under him.
Rumi (R) returns to Mysticism: Moulãna Rumi's (R) meeting with Muhammad
ibn Ali ibn Mãlik Dãd commonly known as Shams Tabrez completely
transformed his life and turned him from Jalãluddin Konwi to Moulãna-i-Rum.
It was the 642 A.H. It is related about Shams Tabrez that in his youth, he remained
so immersed in the love for Nabi (Sallallahu Alaihi Wasallam) that he did not
feel the pangs of hunger for as many as 30 - 40 days. Moulãna Rumi (R)
became so attached to Shams Tabrez, that it is reported that both remained in
holy communion for 6 months, in a room where none dared to enter except Shaykh
Salahuddin. The company of Shams Tabrez opened new in roads into the hidden and
now Moulãna Rumi (R) felt a great urge to grasp the mysteries of earth
and heaven through spiritual illumination. Moulãna Rumi (R) says in a couplet:
Tabez was it, who led me to the path of reality, for the earth I have is simply
of Shams Tabrez: Moulãna Rumi (R) had given up teaching and delivering
lectures due to his learning from his spiritual mentor Shams Tabrez. This was
intensely resented by his followers, disciples and friends. Shams Tabrez, realising
that the blame was being put on him, discreetly left Konya, on the 21st Shawwãl
643 A.H, after a stay of about 16 months.
Rumi (R) now promoted Shaykh Salãhuddin as his confident and chief assistance.
After the death of Salãhuddin, Chelebi Hishãmuddin Turk as his spiritual
vicegerent, who was his successor for 11 years.
Simplicity, Prayers, Humility and Generosity:
he went out, a large number of students, theologians and even nobles accompanied
him on foot. The Kings and chiefs of state received him with the highest honour,
he continued to teach and give juristic opinions. He was of simple and frugal
habits. He never had a pillow nor a bedding nor did he ever lie down for taking
a rest. Whenever he felt drowsy, he took a nap wherever he was sitting. Whenever
presents where he received he often passed it on to Salãhuddin or Hishãmuddin.
He used to be very pleased when there used to be no provisions in his own house.
time of Salãt came Moulãna Rumi (R) was a completely change man,
his face turning pale would soon be lost in Salãt. It is related that it
was often that Moulãna Rumi (R) spent the whole night in 2 rakãts
of Salãt. Once Moulãna Rumi (R) was performing Salãt in cold,
bitter night winter, when his tears trickled down his face onto his beard, turning
into ice due to the intense cold, withstanding this he remained occupied in Salãt
unaware of this. No beggar was turned away without being given something, he never
buttoned his gown or shirt so that it might be easier for him to take it off,
in case anybody asked him for it.
of the Mathnawi:
Rumi (R) was endowed with a love so fervent that he could not do without a close
companion with whom he could share the mysteries of Tasawwuf, as experienced by
him. First he selected Shams Tabrez, whose place was taken by Salãhuddin
than Hishãmuddin. There had been a gap of two years in the compilation
of the Mathnawi. However after that Moulãna Rumi (R) took up the task continuing
it for the next 15 years till his death. The "Mathnawi" is itself a
proof of Moulãna Rumi,s (R) yearning for love, as Moulãna Rumi (R)
had been endowed with a tremendous spiritual enthusiasm and a fervour of love
which was lying dormant. And this very fervour compelled him to compile the Mathnawi
as he says:
of speech from the heart is a sign of intimate friendship, obstruction of speech
arises from lack of intimacy."
Mathnawi is a collection of heart - rendering lyrics. It unveils the inner most
feeling of its author. The Mathnawi affords a glimpse of Moulãna Rumi (R)
ardent love and fervour of spiritual yearnings, certitude of knowledge and strong
faith. Moulãna Rumi (R) revived when the spirit of "Divine Love"
during the 7th century when the people had forgotten Divine Love (i.e. love of
Allah). As he says on page 300 of his Mathnawi (Vol. IV);
the Love bitter things become sweet; by love pieces of copper turn into Gold;
Love dregs (residue) become clear; by love pains become healing.
Love prisons become a garden; Sans (without) love the garden becomes desolate;
Love stone turns into liquid; devoid of it wax gets hard as metal;
Love illness contributes health; and the scourge (pain) becomes a blessing;
Love the dead is made Living; by love the King is made a slave."
another couplet he says:
is the only melody welcomed by its sufferer, who never desires to recover from
it. All the sick hope to be cured, but this sick one sobs, crying "Increase
is related that Konya was continuously rocked by earthquakes for 40 days before
his death. He passed away at the age of 68 years and 3 months, on the 5th of Jamãdiul
Ãkhir 672 A.H. It is said that the number of people who flocked to join
the funeral procession was so great that bier taken out early morning could reach
the burial place by sunset. He was laid to rest next to the Saints of Islãm.
more information Visit : http://www.sacredsites.com/middle_east/turkey/konya.htm
Shrine of Mevelana Rumi Konya Sharif -- Turkey
Shrine of Samunja Baba -- Turkey
shrine of the Sufi saint, Somunca Baba, is located in central Turkey, 80 kilometers
northwest of the city of Malatya and 3 kilometers from the small town of Darende.
Somunca Baba, also known as Sheikh Hamid-I Wali, was born in the mid 14th century
in the village of Akcakaya in Kayseri. When he was a young man he left home to
travel to different centers of learning in the Islamic world. Journey from Kayseri,
he studied in Damascus, Tabriz and Erdebil. Following his studies in Erdebil,
Sheikh Hamid-I Wali went to the city of Bursa where he became a scholar and a
baker. He built a bakery next to his hermitage and freely distributed loaves of
bread to local people. Because of his sanctity, sanctity and abundant generosity
he was given the name Somuncu Baba, meaning 'Father of Loaf'. After some time
as the Imam of the Grand Mosque of Bursa, the Sheikh went upon a pilgrimage to
Makkah in the company of his son and other disciples. Following his pilgrimage
to Makkah, Somunca Baba came to the small town of Darende and lived the final
years of his life near a sacred pool at the foot of high cliffs along the Tohma
River. Disciples visited the saint at his simple cell and upon his death in 1412,
the site became a pilgrimage shrine. In 1685, the shrine was incorporated into
a religious complex of mosque and tombs. The sacred spring, which emanates from
a hidden source in the cliff walls and ends at a small pool at the base of the
minaret, has a constant temperature of 16 degrees centigrade and is filled with
enormous orange fish. Inside the shrine is a reliquary with two hairs of the Prophet
Muhammad and the tombs of Somunca Baba and his son HalilTaybi.
Duzgun Baba. :Thirty kilometers east of the town of Tunceli in east
central Turkey stands the holy mountain of Duzgun baba. According to local legends
the mountain was a sacred place of the Hurrian/Hittite storm god Teshub long before
the arrival of Islam. Upon the peak is a cave where lived a Sufi saint, by
the name of Duzgun baba, in the late 13th century. Folklore of the holy place
refers to its healing powers and barren women especially favor both the mountain
and cave. Pilgrims will spend the night in the cave, hoping that Duzgunbaba will
appear to them in dreams.
The Gerat Master Ahmed Ziyaeddin Gumushkanewi initially
used his small room in the Mahmud Pasha Madrasa in Istanbul for instruction and
guidance. Later, the room became too small for the increasing number of the desciples.
With the efforts of Hasan Hilmi Kastamoni, he established a tekke at the Fatma
Sultan Mosque. Later on this mosque became known as the "Gumushkhaneli Dargah."
The Dargah became a school for studying the traditions of the Prophet Muhammed
(pbuh). Important personages attended the Hadith Lectures in the tekke. After
the tekkes were closed by the government in 1925, the mosque was kept open to
serve the Muslims until 1945. Despite the fact that it was declared as a historical
work, the mosque was demolished in 1957 with a lame excuse of "widening the
the tekkes were officially closed, the instruction and the guidance of the order
continued. First, the Damad Ibrahim Pasha Mosque with Shaikh Hasib Effendi, then
the Ummu Gulsum mosque with Shaikh Abdul'aziz Effendi became the center of the
Gumushkhanawi Dargah. In 1958, then presiding Shaikh Muhammad Zahid Burusawi moved
to Iskenderpasha Mosque in the same neighborhood. Since then, Iskenderpasha has
been the Dargah of the order.
The late Shaikh Mahmud Es'ad Cosan spent a great deal of time abroad -- from Australia
to Europe and America-- providing spiritual guidance to the masses as well as
to the novices and the advanced in the sufi order. He passed away on February
4, 2001 in a traffic accident in Australia--May Almighty Allah bless his soul.
will find some links to the works by Shaikh Mahmud Es'ad Cosan on this page. Please
keep in mind that this page is not an official page of the Gumushkhanewi Dargah,
Shaikh Muharram Nureddin Cosan or Shaikh Mahmud Es'ad Cosan. The information presented
here has been gathered by Hasan El Sinjani from various sources some of which
have the links below:
Hazrat Shams-e-Tabrizi(raz) ad.
1248 was an Iranian Sufi mystic born in the city of Tabriz in Iranian Azerbaijan.
He is responsible for initiating Mawlana Jalal ad-Din Muhammad Rumi(rah), usually
known as Rumi in the West, into Islamic mysticism, and is immortalized by Rumi's
poetry collection Diwan-e Shams-e Tabriz-i ("The Works of Shams of Tabriz")(raz).
Hazrat Shams-e-Tabrizi(raz) lived together with Rumi in Koyna in present-day Turkey,
for several years, and is also known to have travelled to Damascus in present-day
several years with Rumi, Hazrat Shams-e-Tabrizi(raz) vanished
from the pages of history quite suddenly. It is not known
what became of him after his departure from Rumi, and there
are several locations that lay claim to his gravesite; one
is in a remote region of the Karakorams in Northern Pakistan
at a place called Ziarat not far from the village of Shimshall,
and another is in the same town that Rumi is buried in: Konya,
Turkey. Rumi's love for Hazrat Shams-e-Tabrizi(raz), and his
bereavement at his death, found expression in an outpouring
of music, dance, and lyric poems. Rumi himself left Konya
and went out searching for Hazrat Shams-e-Tabrizi(raz), journeying
as far as Damascus before realizing that Hazrat Shams-e-Tabrizi(raz)
and himself were, in fact, "one and the same"
Pic's Of the Mazar sharif of Hazrat Shams Tabrez(raz)
here for complete Biography..
Tomb of Sufi poet Rumi and several other shrines |
2. Mt. Ararat
Hittite ceremonial site
4. Aphrodisias; Shrine of Goddess Aphrodite
5. Didyma; Greek oracle site
6. House of Mary near ruins of Ephesus
7. Mt. Judi (Mt. Cudi) 2714 meters
8. Sanliurfa; Ibrahim Magaras (Pools of
Abraham), Throne of Nimrod (citadel above city)
9. Monasteries of Sumela,
Peristera, and Kustul
10. Akdamar Island; Akdamar Kilisesi church of the
11. Bursa; Ulu mosque, Yesil mosque, Hot springs of Cekirge
12. Cesme; hot springs at Bay of Ilica and Sifne
13. Termal; hot springs
14. Antioch/Antakya; St. Peter's Grotto. Also nearby Muslim shrine of Hazreti
15. Mt. Duzgunbaba, 2097 meters
16. Istanbul; Eyup mosque,
shrine of Ayyub Ansari (friend of Mohammed)
17. Haci Bektas; shrine of Sufi
18. Mt. Ida (also called Kazdagi and Mt. Gargaros), 1774 meters; precinct
19. Shrine of St. George; Island of Buyuk Ada (also called Prinkipo)
20. Eski Gumus monastery
21. Somunca Baba, Sufu shrine
Bektash Wali (Haji Bakta Wali) Turkish: Haci Bektas Veli
was a Persian Islamic mystic, humanist and philosopher from Khorasan who lived
approximately from 1209-1271 in Anatolia. The name attributed to him can be translated
as "The Pilgrim Saint Bektash." He is the eponym of the Bektashi Sufi
order and is considered as one of the principal teachers of Alevism. He is also
a renowned figure in the history and culture of both Ottoman Empire and modern
to Uzun Ferdowsi's Walayatnama (translated as The Saintly Exploits of Haci Bektas
Veli), the principal biographical work concerning Hajji Bektash, he was born
in the town Neyshabur (Nishapur), which is now a city in the province of Khorasan
in northeastern Iran. As analyzed by H. Algar and A. Gölpinarli, it
is highly probable that he formed part of the westward migration that was occasioned
by the Mongol invasion of Khorasan, and that his origins were therefore Iranian.
is reported in some Bektashi legends that Hajji Bektash was a follower and the
caliph ("representative") of Khwaja Ahmad Yasavi, a Sufi mystic from
Central Asia who had great influence on the Turkic nomads of the steppes. However,
this claim is rejected by modern scholars, since Ahmad Yasavi lived nearly one
hundred years before Hajji Bektash. In addition, there are no signs of Yasavi
influence in the original teachings of Hajji Bektash.
research connects him to another important religious movement of that time: to
the Qalandariyah movement and to Baba Rasul Ilyas Khorasani ( 1240), an
influential mystic from Eastern Persia who was tortured to death because of his
anti-orthodox views on Islam. The original Bektashi teachings in many ways resemble
the teachings of the Khorasanian Qalandariyah and that of Rassul-Allah Eliyas
of the Bektashi order
Bektashism spread from Anatolia through the Ottomans
primarily into the Balkans, where its leaders (known as dedes or babas) helped
convert many to Islam. The Bektashi Sufi order became the official order of the
elite Janissary corps after their establishment. The Bektashi Order remained very
popular among Albanians, and Bektashi tekkes can be found throughout Macedonia,
Kosovo and Albania to this day. During the Ottoman period Bektashi tekkes were
set up in Egypt and Iraq, but the order did not take root in these countries.
orders within Alevism
The Bektashi order was most popular among rural segments
of Anatolia and in the southern Balkans, in contrast to the Mevlevis, who generally
attracted artisans, or the Naqshbandi or Khalwati orders, who attracted theologians
and government officials. It was also during the Ottoman period that many Alevi
Muslims in Turkey attached themselves to the veneration of Hajji Bektash, a move
which may have further polarized the tension between Alevism and the mainstream
Sunni ideology of the Ottoman empire.
century and thereafter
When the Janissary corps were abolished in 1826
by Sultan Mahmud II the Bektashis suffered the same fate. The babas of the tekkes
and their dervishes were banished to staunchly Sunni villages and towns, and their
tekkes were closed or handed over to Sunni Sufi orders (mostly Naqshbandi; for
example, the Goztepe Tekke in Istanbul was given to the Naqshbandis during this
the Bektashi order regained many of its lost tekkes during the Tanzimat period,
they, along with all other Sufi orders, were banned in Turkey in 1925 as a result
of the country's secularization policies and all Bektashi tekkes were closed once
more along with all others. As a result, the headquarters of the order were moved
to Tirana in Albania.
main Bektashi tekke is in the town of Hajibektash in Central Anatolia. It is currently
open as a museum and his resting place is still visited by both Sunni and Alevi
Muslims. Large festivals are held there every August. Also the Göztepe and
Shahkulu tekkes in Istanbul are now used as meeting places for Alevis.
useful list of dergahs of Prophets (a.s.), Sahaba (r.a.), and awliyya (q.s.) in
the area of Istanbul is at: