Mevlana Museum Map And Location




Information About Mevlana Museum


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Mevlana Museum is a museum that has been operating since 1926 in the building complex in Konya, formerly the dervish lodge of Mevlana. It is also known as the "Mevlana Tomb".

(Green Dome) Mevlana's tomb was built on four elephant pillars (thick columns). Since then, the construction activities have never ended and continued with additions until the end of the 19th century. The fact that some of the Ottoman sultans belonged to the Mevlevi sect ensured that the Tomb was given special importance and was well protected.

While the museum area with its garden is 6.500 m², its location has been expropriated and reached 18.000 m² with the sections organized as the Rose Garden. It is said that the belly of the fountain built by Selim I in the garden of the museum was given as a gift by the Germiyanoğulları Principality.

Before it was free, it was the second museum with the highest income to the Ministry of Culture. (First Topkapı Palace Museum.) In the book of "Mensibes of the Arifs", Ahmed Eflaki's narrative about Mevlana tells the sultan of the era who wants to have the tomb built for Mevlana's father: "Do not bother with the splendor of the sky dome". . The tomb was built after Mevlana's death.
Mevlânâ Celâleddîn-i Rûmî

Muhammed Celâleddîn-i Rumi (Persian: جلال‌الدین محمد بلخى), or Mevlânâ (مولانا, end our master,, 30 September 1207 - 17 December 1273), commonly known as the Persian Sunni Muslim poet, scholar, Sufi, theologian, Sufis. His influence was not limited to one nation or ethnic identity, but he reached many different nationalities; Its spiritual heritage has been embraced by the Iranians, Tajiks, Turks, Greeks, Pashtuns, Central Asian Muslims and South Asian Muslims, and has been appreciated for over seven centuries. His poems have been translated into dozens of languages ​​around the world, and from time to time have been translated into various forms. Thanks to its transcendental influence, it has become the "best-known and best-selling poet" in the US today.

Mevlânâ wrote mostly his works in Persian but he also preferred to use Turkish, Arabic and Greek rarely. Mesnevi, written in Konya, was accepted as one of the greatest poems written in Persian language. His works are still being read in Great Iran and Persian speaking places in their original form. The translation of his works are particularly Turkey, Azerbaijan, the United States and is read widely in South Asia

IDENTITY

Mevlânâ was born on September 30, 1207, in the Balkans region of Khorasan, in the town of Vahş, which was within the borders of Afghanistan. Mümine Hatun, the daughter of Rükneddin, mother of Balkh; his grandmother was the Persian Princess of the Harezmşahlar dynasty, Melîke-i Cihan Emetullah Sultan.

His father, Muhammad Bahadeddin Veled, was known as the "sultan of scholars"; his grandfather was Hüseyin Hatîbî, son of Ahmed Hatîbî. The sources explain that his father was given the title Sultânü'l-Ulemâ in Turkish traditions. Ethnic origin is controversial; Persian, Tajik or Turkish opinions are available.

Mevlânâ was the son of Bahaeddin Veled, who was a teacher in the city of Balkh, one of the Islamic cultural centers of the time, and was known as Sultan-ül Ulema (Sultan of the Scholars). One year after the death of his father, Bahaeddin Veled, Mevlânâ came under the moral training of Seyyid Burhaneddin who came to Konya in 1232 and served him for nine years. He passed away in 1273.

In his work Mesnevi, Mevlânâ gave his name as Muhammad bin Muhammed bin Hüseyin al-Belhî. The names of Muhammad are the names of his father and grandfather and Belhî is in proportion to his native city of Belh. His nickname was Celâleddin. The title l Mevlana ındaki meaning imiz Our Lord iştir was said to glorify it. Another nickname, Hudavendigar, was attached to Mevlana by his father and meant "sultan". Mevlânâ is referred to as Belhi in proportion to the city where he was born, and he is also called Rûmî relative to Anatolia where he lives. He was also known as Molla Hünkar and Mollâ-ı Rûm because of his professorship.
Beliefs and teachings

Like all the Sufis, the basic doctrine of Jalaluddin-i Rûmî is built around the idea of ​​monotheism. Celalettin Rumi's connection to his Lord was discussed and his love for his Lord came to the fore.

life

The Harzemshah rulers were always worried about the influence of Bahaeddin Veled on the people. Because he was so good to people, he also provided them with interpretations that they could always understand, and he certainly did not engage in philosophy discussions in his classes. Rumor has it that after an incident between Bahaeddin Veled and the ruler of Harezmşahlar Alaeddin Muhammed Tökiş (or Tekiş), Bahaeddin Veled left his country; One day, Bahaeddin Veled violently clashed with philosophy and philosophers, accusing them of dealing with bid'ats that did not exist in Islam. The famous philosopher Fahrettin Razi was very angry and complained to Muhammad Tökiş. The sovereign counted Razi highly and gave him special respect. When the warnings of Razi and the interest and respect of the people to Bahaeddin Veled came together, Tökiş, who had doubts from his own place, sent the keys of the city to Sultanü'l Ulemaya saying: Let me go to another country. I should go and settle there, because it is not right to have two sultans in one country. Praise be to Allah that he has been given two kinds of reign. The first is the world and the second is the reign of the Hereafter. If they gave up the reign of this world and gave it away, it would be a very wide help and great grace. and decided to leave. Although the Sultan regretted it, no one convinced Bahaeddin Veled (1212 or 1213).

In the city of Nishapur, the famous sheikh Feriduddin-i Attâr welcomed them. Among them, little Jalaleddin listened to the speeches passed. Attâr, Esrarname (Book of Secrets) gave his famous book to Celaleddin and leaving the side of the small Celaleddin'i referring to him, the people next to him "a sea is falling behind a river," he said. Bahaeddin Veled, "I hope in the near future your son will fire the hearts of the people of the world and will burn them" he said (Mevlânâ has always carried the Esrarname, Attnah and his stories in his Mesnevi often mentioned).

The group stayed in Baghdad for three days; then he turned to Arabia for pilgrimage. The pilgrimage returned from Damascus to Anatolia and settled in Erzincan, Aksehir, Larende (now Karaman). This stay lasted seven years. Celalettin, who was eighteen years old, married Gevher Hatun, the daughter of Lala Şerafettin of Samarkand. His sons Mehmet Bahaeddin (Sultan Veled) and Alaeddin Mehmet were born in Larende. The Seljuk Sultan Alaeddin Keykubat finally agreed to settle Bahaeddin Veled and Celâleddîn in Konya. He met them on the road. He was a guest at Altınapa Madrasa. The palace men, especially the ruler, the notables of the army, the madrasahs and the people were attached to Bahaeddin Veled with great respect and became his disciple. Bahaeddin Veled died in Konya in 1231 and was buried in a place called the rose garden in the Seljuk Palace. The ruler mourned for a week. Forty days, food was distributed for him in the soup kitchen

With the will of his father, the order of the Seljuk sultan and the insistence of his followers of Bahaeddin Veled, Celaleddin replaced his father. He lectured, preached and fatwa for a year. Then, one of his father's students, Tabriz Seyyid Burhaneddin Muhakkik met Shams-î Tabrizî. According to Celaleddin's son, Sultan Veled, in his book Ibtidaname (The Book of Beginning), Burhaneddin took the young Celâleddîn to the test of Islamic sciences at that time in Konya; After his success, "you have no wife in knowledge; you are a truly distinguished man. However, your father was a person of the people; you remain the word. Leave Kal, become like him. Work for it, but then you become his true heir. but only then can you illuminate the world like the Sun. " After this warning, Celâleddîn was a disciple of Burhaneddin for 9 years and underwent a tariqat education, which is called the-sul-sul k. After completing his education in madrasas in Aleppo and Damascus, on the way back, he suffered three times in a row under the supervision of his teacher Tabrizi in Konya.

He went to Kayseri and left Konya in order to defeat his teacher Celalettin's desire. He died there in 1241. Celaleddin could not forget his teacher. He collected his books and lecture notes. In his work Fihi-Ma Fihad, which means whatever is in it, he frequently quoted from his teacher. He taught fiqh and religious science in the madrasah for five years and continued his sermons and preaching.
Connecting to Shams-i Tabrizi

In 1244, Konya's famous Sugar Merchants Inn (Şeker Furuşan) landed from head to toe with a wanderer. His name was Semsettin Muhammad Tabrizi (Sems of Tabriz). According to popular belief, he was the follower of an Ummah sheikh named Ebubekir Salabaf. He said he was a traveling merchant. According to Hacı Bektash Veli in his book "Makalat" (Words), he had a call. He would find what he was looking for in Konya, his heart was saying so. The journey and the search were over. At the end of the lesson he set out for the İplikçi Madrasa and found Mevlana on his horse with his advisors. Holding the horse's reins, he asked him:

- O scholars, tell me, is Muhammad great or Beyâzîd Bistâmî?

Mevlana was impressed by this strange passenger who had intercepted him and was surprised by the question he asked:

- How is this the question? "He roared." That is the last of the prophets; Is Beyâzîd Bistâmî's word with him? "

Then Shams of Tabriz said:

- Why does Muhammad say, "My heart is rusted and therefore I will be lenient to my Lord seventy times a day." Beyâzîd says, "I keep myself away from deficient attributes, there is no other entity in Allah among my robes. What do you think about it?"

Mevlânâ answered this question as follows:

- Muhammad exceeded seventy points each day. When he reached the glory of each of the parties, he was relieved of the inadequacy of his previous knowledge and rank. However, Beyâzîd was satisfied with the supremacy he reached and passed out, his power was limited. That's what he said for her.

Shams in Tabriz shouted "Allah, Allah" in the face of this comment and embraced him. Yeah, that was him. Sources called this meeting place Merec-el Bahrain (the point where the two seas meet).

From there they went to the cell (room of the madrasah) of Saladin Zerkub, one of the distinguished disciples of Mevlana, and became halvet (a certain solitude of two). This period of solitude was quite long, with sources mentioning 40 days to 6 months. Regardless of the time period, there was a big change in the life of Mevlana and a brand new personality, a brand new appearance appeared. Mevlana now abandoned his sermons, his lessons, his duties, his necessities, in short every behavior, every action. He had left aside the books he read every day and had not been searching for his friends and followers. In almost every part of Konya, an objection against this new situation was inspired by a rebellion. Who was this dervish? What did he want? How did he come between Mevlana and his admirers and make him forget all his duties? Complaints and accusations reached such a degree that some even threatened Shams of Tabriz with death. When the events gained such a sad appearance, one day Shams of Tabriz, who was very bored, read a verse from the Qur'an to Mevlânâ. Verse,

This is the separation between you and me. (Surat al-Kahf, verse 78)

meant.

This separation took place and Shams of Tabriz left Konya unannounced one night (1245). Mevlânâ, who was extremely affected by the departure of Shams of Tabriz, did not want to see anyone, did not accept anyone, cut without eating, and whirling from the whirling assemblies and friends gathered completely. She was singing longing and loving ghazels, searching for Shams of Tabriz through the messengers she sent to wherever she could go. Some of the disciples regretted and apologized to Mevlânâ, while others were totally angry and enraged at Shams of Tabriz. It was finally learned that he was in Damascus. Sultan Veled and his twenty friends went to Damascus in a hurry to take Shams of Tabriz. They offered him the ghazals that Mevlânâ had begged to return. Shams of Tabriz did not break the demands of Sultan Veled. When we returned to Konya, there was a short-term peace; those who opposed them came and apologized. But Mevlana and Shams of Tabriz continued their old order again. But this did not last long. The Dervishes tried to keep Mevlana away from Shams of Tabriz. After the arrival of Shams from Tabriz to Mevlânâ, the people were angry that he stopped giving lectures and preaching, started the sema and raksa, changed his dress specific to the scholars of fiqh and wore a cardigan in the color of Indian variegation and a honey-colored cone. Alaeddin Çelebi, the second son of Mevlânâ, was among those united against Şems of Tabriz.

At the end of his patience, Tabrizli Shams disappeared one day in 1247, saying, bu This time I will go so that no one will know where I am ama (but Eflaki claims that he did not disappear and was killed by a group including Mevlânâ's son Alaeddin). According to Sultan Veled, Mevlana was almost insane; but in the end he returned to his lessons, his friends, his works, again, hoping that he would come again. The tomb of Şems of Tabriz is next to the other Horasan Alperens on the Hacı Bektaş Dağı.
Writing of Selahattin Zerkub and Mesnevi

During this period, Mevlânâ had the experience of identifying his self with Şems-i Tebrizi (this is evident from the fact that some ghazals should use their name in the crown couplet, as well as using the name of Şems). At the same time, Mevlânâ had chosen Selahattin Zerküb as the closest friend to him. Selahattin Zerkub, whom Shams identified with his pain of absence, was going away. Selahattin was a virtuous jeweler who could not read or write. Within a short period of time, the disciples targeted Selahattin instead of Şems. However, Mevlana and Selahattin disregarded their reaction to them. Selahattin's daughter "Fatma Hatun" and Sultan Veled were married.

Mevlânâ and Selahattin were together for ten years. There were attempts to kill Selahattin, and one day the rumor that Selahattin asked Mevlana to "get permission to get out of this dungeon" spread; Selahattin died three days later (December 1258). Selahattin's funeral, not crying, ney and kudüm stolen, joy and enthusiasm to be removed.

After Selahattin's death, Hüsamettin Çelebi took his place. Hüsamettin, the founder of the Vefaiyye sect and known as Tacu'l Arifin Abu'l Vefa Kurdi'nin descendants of his ancestors had migrated from Urmiye settled in Konya. Hüsamettin's father was the chief of the Ahis of the Konya region. For him, Hüsamettin Ahi was known as the Turkish son. He was a wealthy man, and after he became a disciple of Mevlana, he spent all his wealth on his disciples. His ties lasted ten years until Mevlânâ's death. He was also the sheikh of the Vizier Ziyaettin monastery, and thus had two separate interests.

Mesnevi-i Manevi (Mesnevi), which is accepted as the most important and greatest work of Islamic Sufism, was written by Hüsamettin Çelebi. One day while they were chatting together, Çelebi complained about a subject and said, mür disciples,, "they either read Judge Senaî's book Hadika, or Attâr's İl The Divine Att, and Mant Logic-ut-Tayr için to learn something on the path of Sufism. However, if we had an educational book, everyone would read it and learn the divine truth first hand. " As Hüsamettin Çelebi finished, he handed a piece of paper twisted between the layers of Mevlana's turban to his young friend. The first 18 couplets of the famous Masnavi were written and the teacher told his disciple: "I have started, if you write the rest, I will tell you."

This work lasted for years. The work consisted of 6 volumes of 25,700 couplets. He explained the doctrine of Sufism through various stories and explained the principles of Sufism in interpreting events. When the Masnavi was over, Mevlânâ, who was now quite old, was tired and his health deteriorated. He passed away on December 17th, 1273. December 17, the day of Mevlânâ's death, is referred to as Şeb-i Arûs because it is the day of the reunion of his beloved Lord, the wedding night.

When his first wife Gevher Hatun died, Mevlana married Gera Hatun for the second time in Konya and he had a son named Muzafferettin Alim Çelebi and a daughter named Fatma Melike Hatun. The descendants of Mevlânâ were descendants of Feridun Ulu Arif Çelebi, son of Sultan Veled; The grandsons of Fatma Melike Hatun are called İnas Çelebi among the Mevlevîs.

 

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takvim 14/06/2019
category History

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