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Journal articles on the topic 'Mevlevi Order'

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Published: 4 June 2025
Last updated: 1 August 2025

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1

Haykıran, Kemal Ramazan, and Münevver Peçinkaya Yıldırım. "MEVLEVIS AND MEVLEVI ORDER IN THE GEOGRAPHY OF THE AYDINOĞULLARI PRINCIPALITY." Karadeniz Araştırmaları 22, no. 86 (2025): 775–89. https://doi.org/10.56694/karadearas.1677116.

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The Aydınoğulları Principality was founded in Western Anatolia in the 14th century and developed close relations with the Mevlevi Order. The spread of the Mevlevi Order in the region began with the visits of Sultan Veled and Arif Çelebi, and was further strengthened when the founder of the principality, Mübârizeddîn Mehmet Bey, joined the Mevlevi Order. His son Umur Bey also showed respect to the Mevlevi Order and maintained his ties with the order. It is thought that there were Mevlevi lodges in important centers such as Tire, Birgi and Ayasuluğ during the principality period. However, there
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Oruç, Hatice. "Several Documents About Isa-Bey’s Tekke In Sarajevo (I)." Prilozi za orijentalnu filologiju, no. 71 (December 21, 2022): 195–252. http://dx.doi.org/10.48116/issn.2303-8586.2021.71.195.

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The historical literature generally agrees that the zawiya built by Gazi Isa-bey in Sarajevo in 1462 on the right bank of the Miljacka river was a Mevlevi tekke from its inception. This thesis, however, cannot be supported by any clear historical evidence. According to the archives, the first documents linking Isa-bey’s zawiya to the Mevlevi tariqat date from a much later period than its founding. These documents originate from the last quarter of the 18th and the beginning of the 19th century. They discuss the efforts and activities of Sheikh Osman Dede to establish a waqf for Isa Bey’s tekke
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3

Corner, Creative. "UNITY OF MIND, HEART AND BODY." Journal of Pakistan Psychiatric Society 19, no. 04 (2022): 43. http://dx.doi.org/10.63050/jpps.19.04.236.

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To the casual eye, the whirling ritual known as ‘sema’, may appear to be a theatrical performance, but it is actually a sacred Muslim religious ritual performed as part of praying by the Mevlevi Order. This order is about 750 years old, and is a living tradition based on the teachings of Rumi, also known as Mevlana, who is perhaps Turkey's most celebrated poet and second only to Hafiz in Iran. The Mevlevis or the “whirling dervishes, as they are called” due to their famous practice of whirling as a form of remembrance of “The Al Mighty.” Mevlevis believe that during the sema ritual, the soul i
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Tanman, M. Baha. "The Mevlevīḫāne of Salonica". Muqarnas Online 40, № 1 (2024): 423–47. http://dx.doi.org/10.1163/22118993_0040_013.

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Abstract Although there is quite a rich bibliography on the history of the Mevlevīḫāne of Salonica, which holds a prominent place among the Mevlevi lodges in Ottoman Europe, the visual sources that could illuminate its architectural features were limited until today to some exterior photographs from the early twentieth century. The building itself no longer exists, save for a few scant traces. I decided to write this article when, at an auction in 2019, I came across some personal items and official documents belonging to Salahaddin Efendi, the last postnişīn (sheikh of a dervish lodge) of thi
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Tourage, Mahdi. "Fundamentals of Rumi’s Thought." American Journal of Islam and Society 22, no. 2 (2005): 119–21. http://dx.doi.org/10.35632/ajis.v22i2.1717.

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Is there room on the shelf for another book about Jalal al-Din Rumi, thethirteenth-century mystic of Persia? Considering the great depth of hisgenius, the answer has to be yes. Sefik Can’s Fundamentals of Rumi’sThought is one of the latest books on the subject, and is distinguished fromothers in that its author is the current head of the Mevlevi order, the Sufiorder established after Rumi’s death and based on his teachings. In his biography,the author is introduced as “the most authoritative spiritual figure ofthe Order” and “the latest living Mesnevihan (Mesnevi reciter) whoreceived his ijaza
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Cihangir, Yurdal. "Cyprus Nicosia Mualavi Lodge, Mualavi and Mualavi Order." Journal of The Scientific Mysticism and Literature 1, no. 1 (2025): 49–56. https://doi.org/10.32955/neujsml202511982.

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Osmanlı İmparatorluğu II. Selim’in (namı diğer Sarı Selim), saltanatı sırasında, Venediklilerin, Akdeniz bölgesinde huzuru bozmaları üzerine 1571 yılında Kıbrıs’a sefer düzenleyerek Adanın fethini gerçekleştirdi. Fethin akabinde Osmanlının siyaseti gereği olarak fethedilen yerlere yeni iskanlar yapılırdı; Kıbrıs’a da Anadolu’dan gelen Türkmenlerin yerleştirilmesi kısa sürede sağlanmış oldu. Anadolu’dan getirilmiş ve yerleştirilmiş olan halk, örf ve adetleriyle, düşünce ve inançlarıyla, kültürleriyle birlikte yaşam tarzlarını sürdürmeye devam etmişlerdir. Başta Alevilik ve Bektaşilik ile diğer
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7

Oruç, Hatice. "Several documents on Isa Bey’s tekke in Sarajevo (II)." Prilozi za orijentalnu filologiju 72, no. 72 (2023): 72–116. http://dx.doi.org/10.48116/issn.2303-8586.2022.72.72.

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There is no archival record connecting the zawiya founded by Gazi Isa Bey in Sarajevo (1462) to a dervish order (tariqat) till the end of the 18th century. Then, suddenly, with the appearance of Sheikh Osman Dede, Isa Bey’s zawiya began to be mentioned alongside the Mevlevi tariqat. This change took place when Sheikh Osman Dede, one of the dervishes of the Hacı Sinan Kadirî tekke in Sarajevo, became the sheikh of the Hacı Mahmud Mevlevi tekke and claimed that it was actually Isa Bey’s zawiya. At first, he convinced the authorities that the two lodges were one and the same, and even repaired th
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8

Küçük, Hülya. "Sulṭān Walad’s Role in the Foundation of the Mevlevi Sufi Order". Mawlana Rumi Review 3, № 1 (2012): 22–50. http://dx.doi.org/10.1163/25898566-00301004.

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9

Düzgüner, Sevde. "Mevlevî Semâ Âyini'nin İnsan Psikolojisine Etkileri Üzerine Bir Araştırma." Marife 7, no. 3 (2007): 195–214. https://doi.org/10.5281/zenodo.3343881.

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Uluslar arası üne kavuşmuş bir mutasavvıf olan Mevlânâ'nın fikirleri, gün geçtikçe artan bir ilgiyle okunmakta, her kesimden insana hitap etmekte ve çeşitli açılardan akademik araştırmalara konu olmaktadır. Mevlânâ öğretisinin temel un-surlarından biri olan semâ olgusunun günümüzdeki yansıması, her yıl Aralık ayında Konya'da düzenlenen Mevlânâ'yı Anma Törenleri kapsamında icra edilen Mevlevî Semâ Âyini'dir. Program, dünyanın ve Türkiye'nin çeşitli bölgelerinden pek çok in-sanı kendine çekmektedir. Bu yoğun ilginin ardındaki nedenler ve ziyaretçilerin psi-kolojik bağlamda törenden etkilenme şek
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Sitki, AKARSU. "The Form Analysis of Bekir Sıdkı Sezgin The Muhayyer Sümbüle Mevlevî Âyîn-i Şerîf." INTERNATIONAL JOURNAL OF HUMANITIES AND ART RESEARCH 8, no. 2 (2023): 144–72. https://doi.org/10.5281/zenodo.8025650.

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The term Ayin is used in the history of religions, Sufism and Turkish religious music. It is of Persian origin and carries the meanings of ceremony, procedure, style of worship, customs and traditions. It also expresses various musical ceremonies and worship styles belonging to different religions in some sects. Collective ceremonies have turned into a certain ritual and include bodily movements as well as prayers and works read aloud within the rules adopted by the community. It has manifested itself since the earliest times of mankind that the bodily movement and vocal expression in this cer
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Demirci, Mehmet. "Bir Eğitim Aracı Olarak Mevlevî Çilesi." Marife 7, no. 3 (2007): 105–22. https://doi.org/10.5281/zenodo.3343879.

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Manevi olgunlaşmanın yolu insanın nefsine, yani aşırı isteklerine savaş aç-masıdır. Bu savaşın uygulamasına Mevlevilikte "çile" denir ve 1001 gün sürer, hiz-metle yapılır. Hizmet, olgun birinin yanında, onun eğitimi altından bulunarak devam eder. Gözlem yoluyla öğrenme, bir model şahsı taklit etme ve örnek alma iyi bir olgunlaşma yöntemidir. Çile müddetince model şahıslardan âdap, erkân ve davranış kuralları öğrenilir Çileye girmek mutfakta başlar. Mutfak (matbah) sadece yemeklerin hazır-lanıp pişirildiği yer değildir. Aynı zamanda Mevlevi dervişlerinin çileye soyunup, ha-zırlanma, yetişme, pi
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12

Haştemoğlu, Hasan Şehmuz, and Engin Kepenek. "The Architecture of Mevlevi Buildings, One of the Dervish Houses in the Ottoman Geography." Academic Research Community publication 2, no. 4 (2019): 307. http://dx.doi.org/10.21625/archive.v2i4.368.

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The Mevlevism order was established in the Seljuk period in Anatolia in the thirteenth century. After the death of Mevlana Celaleddin-i Rumi, his son Sultan Veled systemized his father's thoughts and created his own rules and brought the rituals to a ceremony in the form of sema ceremonies. Sultan Veled gave the name “Mevlevism” to his sect and was called “Mevlevihan” to his Dervish Houses.
 Nearly 140 Mevlevihane building was established in a wide geography which its east is in Tabriz (Iran), west is in Pecu (Hungary), north is in Gözleve (Ukraine), South is in Cairo (Egypt) and Mecca in
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13

Mandziarz-Kuźmiński, Milda. "The Role of Women in Sufism. Female Followers of Mevlevi Order and Their Active Participation in Sema Ritual." Facta Simonidis 7, no. 1 (2014): 153–65. http://dx.doi.org/10.56583/fs.215.

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Sema, rytuał identyfikowany z zakonem wirujących derwiszy, znany również jako Religia Miłości, stworzona przez Caaleddina Rumiego Mevlane, od wieków przyciąga uwagę ludzi z wszelkich zakątków świata. Zakon wirujących derwiszy w ostatnich latach zdobywa szczególną popularność, pozyskując kolejnych zwolenników w krajach Zachodu, gdzie ich aktywność zdaje się być coraz lepiej widoczna. Sema, mistyczny taniec rytualny, zapoczątkowany w XIII wieku, przedstawia duchową podróż człowieka poprzez jego umysł i miłość do Perfekcji. Zakon Rumiego Mevlany jest jednym z najlepiej znanych zakonów sufickich.
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14

Gür, Hande. "Spiritual but not Religious?" Journal of Empirical Theology 33, no. 1 (2020): 122–48. http://dx.doi.org/10.1163/15709256-12341408.

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Abstract Mevleviye as an Islamic religious order is established in Anatolia after the passing of Mevlana Celaleddin-i Rumi in the 13th century. Based on bigger ethnographic research, this paper tries to delve into the distinction between spiritual and religious from the perspective of new Mevlevis of contemporary Mevleviye in Turkey. The authenticity of new Mevlevis’ standpoint while defining themselves as spiritual but not religious reflects the effects of modernization and individualization in Turkey as well as Mevleviye’s particular approach to spirituality. This reflection seems to reveal
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15

Adak, Abdurrahman. "Gülşeniyye Tarikatı ile İrtibatı Olan Bazı Mevlevî Şairler." Marife 8, no. 1 (2008): 105–36. https://doi.org/10.5281/zenodo.3343921.

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Gülşeniyye tarikatı, Mevleviyye tarikatından önemli ölçüde etkilenen bir ta-rikattır. Gülşeniyye tarikatının kuruluşundan sonra, her iki tarikat arasında önemli bir iletişim ve etkileşim gerçekleşmiştir. Özellikle her iki tarikata mensup şairler ara-sındaki ilişki daha çok dikkat çekmektedir. Bu çalışmada Esrâr Dede'nin Tezkire-i Şu'arâ-yı Mevleviyye'sinde Gülşenîlerle irtibata geçtiği söylenen Mevlevî şairler üze-rinde durulmuştur. Bunlar Semâ'î Sultân Dîvânî, Yusuf Sineçâk, Garîbî, Şâhidî, Günâhî, Derûnî, Şuhûdî, Arşî, Bekayî, Vehbî ve Enîs Receb Dede'dir (on bir şair). Çalışmada bu şairleri
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16

Rozina, Olga Vladimirovna. "Bektashi and Mevlevi Sufi Orders: the Founders and Contemporary Abodes." Islamovedenie 10, no. 3 (2019): 117–28. http://dx.doi.org/10.21779/2077-8155-2019-10-3-117-128.

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Inoue, Kie. "Sultan Veled’in Fazîlet ve Kötülük Anlayışı: İblis Üzerine Bir Değerlendirme." Üsküdar Üniversitesi Tasavvuf Araştırmaları Enstitüsü Dergisi 1, no. 1 (2022): 15–26. http://dx.doi.org/10.32739/ustad.2022.1.5.

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This article aims to reveal the Sulṭān Walad’s practical thought as a spiritual master and administrator of the Mevlevī order, examining his opinion about Iblīs (Satan). Basically, his writings were intended to preserve and transmit the tradition of his father, Jalāl al-Dīn Rūmī, to future generation of the Mevlevī order. A lot of his interpretative works confirm that he puts the highest priority on further comprehension of Rūmī’s thought. Therefore, it is expected that Sulṭān Walad’s works are based on the thoughts of his father Rūmī and his original mind is more or less restrained. However,
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Hillenbrand, Carole. "The Whirling Dervishes: Being an Account of the Sufi Order Known as the Mevlevis and Its Founder the Poet and Mystic Meviana Jalalu'ddin Rumi: Shems Friedlander." Digest of Middle East Studies 1, no. 3 (1992): 27–30. http://dx.doi.org/10.1111/j.1949-3606.1992.tb00367.x.

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ÖNER, Onur. "Geç Dönem Osmanli İstanbulu’nda Sufiler ve Fotoğraf: “Popüler” Mevlevi Fotoğraflarina Dair Yeni Bakış Açıları." Marmara Türkiyat Araştırmaları Dergisi, March 23, 2023. http://dx.doi.org/10.16985/mtad.1223928.

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Despite the growing literature on Ottoman photography, the depictions of the Mevlevis, in particular, are still considered a vestige of Orientalist thinking. Beyond those art historical approaches, a close reading of rather ‘popular’ dervish images reveals that the Mevlevis were actively engaged in representing themselves. From this perspective, this article argues that their intimate involvement in photography, as a modern medium, was profoundly related to certain characteristics of the Mevlevi order. 
 This article also scrutinizes the possible contributions of the visual sources to the
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GÜREL, Selda. "TAHIRU’L-MEVLEVI, A MEVLEVI DEDE TRAINED IN YENIKAPI MEVLEVI LODGE AND ELEMENTS RELATED TO MEVLEVI ORDER IN “EDEBIYAT LUGATI”." Motif Akademi Halk Bilimi Dergisi, March 6, 2024. http://dx.doi.org/10.12981/mahder.1425414.

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Mevlevilik tarihinin önemli ismi, bir Mevlevi dedesi, Mesnevihan, mütefekkir, muharrir ve şair olan Tâhirü’l-Mevlevî; Mehmed Celâleddin Dede’nin rahle-i tedrisinde Yenikapı Mevlevihanesi’nde yetişmiştir. Basılmış ve basılmamış çok sayıda esere sahip olmakla birlikte, Edebiyat Lügatı ilim dünyasına kazandırdığı en önemli eserlerinden biridir. Eser, bir lügat çalışması olmasının yanı sıra, eserin içerisindeki birçok maddenin Mevleviliğe dair öğelerle izah edildiği görülür. Bu çalışmada, Mevleviliğin bizzat içerisinden gelen bu çok yönlü ilim insanının Edebiyat Lügatı’ndaki söz konusu öğeler üzer
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Crescenti, Martina. "Contemporary Turkish Mevlevi Mysticism. Organisation, spirituality and relations with secular sphere." Stato, Chiese e pluralismo confessionale, September 27, 2021. http://dx.doi.org/10.54103/1971-8543/16468.

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SOMMARIO: 1. Introduction - 2. The organisational structure of Mevlevi Islamic mysticism - 3. Mevlevi spirituality and religiosity - 4. The secular sphere and the laws of the market - 5. Conclusions.
 Abstract: This article aims to provide as comprehensive a reading as possible of the organisation of socio-religious aggregation of contemporary Islamic mevlevism in Turkey. Starting from some classical notions of religion and spirituality (Simmel, Weber, Troeltsch) we examine the type of organisational structure of the Mevlevi order, the modus operandi, the internal relations between the fo
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Öksüzoğlu, Osman. "MUSICAL APPLICATIONS IN MEVLEVI RITUALS IN THE MEVLEVI TEKKE (LODGE) IN NUREMBERG / GERMANY." Musicologist, May 18, 2024. http://dx.doi.org/10.33906/musicologist.1279936.

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The Mevlevi Order, which emerged in Konya towards the end of the 13th century, is a sect that arises the curiosity of and is followed quite closely by many people from all around the world, both for its philosophy and the way its rituals are performed. Although 750 years have passed since the death of Mevlana, the culture and tradition of Mevlevi is kept alive both in Turkey and in different countries of the world. In Germany, Mevlevism attracts interest not only from people of Turkish origin but also from people of other ethnic origins and continues its existence with both traditional and mod
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Tanrıkorur, Şermin Barihüda, and Milad Salmani. "THE SAM‘ GHAZAL AND ITS USE IN MEVLEVI SEMÂHANE (WHIRLING HALL) INSCRIPTIONS." Divan Edebiyatı Araştırmaları Dergisi, November 11, 2024. https://doi.org/10.15247/devdergisi.1544411.

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In the architecture and decoration of mevlevîhanes (dervish lodges of the sufi Mevlevî order) it was noticed that during the 19th century, inscriptions alluding to samâ‘ (the whirling movements of sufi dervishes) began to appear in the calligraphic decoration of some of their major semâhanes (assembly whirling halls). These inscriptions were used to encircle the centralized space in the middle of the semâhane called semâ meydan, which was designated exclusively to the performance of the Mevlevî Âyîn-i Şerif (the sacred ritualistic whirling semâ ceremony of the Mevlevis). Although inscriptions
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24

Ghodrati, Vayghan Manizhe. "An overview of the cultural activities of women in the Seljuk period of Anatolia with emphasis on the Creeds of Mevleviye, Bektashiye, and Awhadiyye." A Quarterly Journal of Historical Studies of Islam, March 8, 2018, 101–28. https://doi.org/10.5281/zenodo.7333082.

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Sufi cults were of the most effective cultural groups in the Anatolia during Seljuk period of Rome and they had numerous followers among kings, princes, dignitaries as well as rural and urban people. Overviewing the Sufi orders of this region shows importance of three creeds of Mevleviye,Bektashiye and Awhadiyyein growth, expansion and development of the Sufism. The presence and status of women in mentioned creeds haven’t been taken into consideration noticeably and properly at the most of researches which studies these sufi creeds. This study intends to explain, authenticate and compare
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Datta Chaudhuri, Dr Indrani. "“Dance in Your Blood”: From the Anthropocentric to Organic in Rumi’s Poems." SMART MOVES JOURNAL IJELLH, August 26, 2020, 80–93. http://dx.doi.org/10.24113/ijellh.v8i8.10717.

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Almost about two centuries prior to the European Renaissance and preceding the Euro-centric assertion of an anthropocentric world-order, illustrated in the ideas of Humanism and the ‘homo universalis’, the view of a diversified earth where each sentient creature exists on the same plane and status as that of the human species was adopted by the falasifas (philosophers) of the Near East. In order to assess this prior emphasis on each living being and not only on the Anthropocene ? the ‘paragon of all animals’ and the supreme being created by the Almighty ? it is relevant that we re-read the wor
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Sofia, Kane. "Emirzade Mosque in Chalcis." Database of Religious History, June 27, 2024. https://doi.org/10.5281/zenodo.12574396.

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This mosque was built shortly after the conquest of the city of Chalkida by Mehmet II in 1470. The mosque is built on a square plan, with an octagonal drum surmounted by a hemispherical dome. Previously, the mosque likely featured a portico with three smaller domes, but the portico is no longer standing. Double rows of windows are present on the walls of the mosque, and the octagonal drum features windows as well. In addition, the minaret is no longer standing. The minaret and portico can be seen in a watercolor by A. Couchaud from 1843. The Halil Fountain, associated with the mosque, is carve
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TÜLÜCÜ, Süleyman. "ŞEYH GALİB HAKKINDA BAZI BİBLİYOGRAFİK NOTLAR." March 20, 2019. https://doi.org/10.5281/zenodo.2599789.

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ÖZ Türk şairi, Osmanlı edebiyatının son büyük klâsik şairlerinden biri. Galib Dede, Osmanlı devletiyle ve önemli bir İslâm tarikati Mevlevîlikle iyi ilişkiler içinde bulunan bir ailede dünyaya geldi. Divan-ı Hümayun’da bir memur olmak suretiyle aile geleneğini sürdürdü. Sonra, bu devlet memuriyetinden vazgeçerek, Mevlevîliğin ünlü merkezi İstanbul’da Galata Mevlevîhanesi’nin şeyhi oldu. Hayatının geri kalan kısmını bu makamda geçirerek şiir yazmaya devam etti. Galib
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Sağlam Sarıkaya, Burcu. "ACCOMMODATING MODERNITY AND SUFISM: TRANSFORMATION OF THE SHEIKH-DERVISH RELATIONSHIP IN CONTEMPORARY TURKEY." Divan: Disiplinlerarası Çalışmalar Dergisi, December 23, 2024. https://doi.org/10.20519/divan.1460557.

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Sufi orders of Islam are mystical brotherhoods aiming to raise “mature selves” since their establishment in the 12th century. An indispensable element of Sufi orders is the relationship between the sheikh/master and the dervish/disciple. For Sufis, true spiritual progress is impossible without being attached to a spiritual guide. This paper will examine how the sheikh-dervish relationship is experienced in today’s Turkey. Using the data from in-depth interviews I conducted with thirty members of three Sufi groups (İskenderpaşa branch of Nakşibendis, Erenköy branch of Nakşibendis and Mevlevis),
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Kaim, Agnieszka Aysen. "Kręte drogi sufich. Turecko-bałkańskie wątki sufickiej koncepcji „drogi” we współczesnej odsłonie (na wybranych przykładach literackich)." Slavia Meridionalis 17 (October 12, 2017). http://dx.doi.org/10.11649/sm.1437.

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The twisting paths of the sufis – the Turkic-Balkan motifs in the sufi ‘tariqa’ concept in selected examples of contemporary literary works The first part of this paper summarises how Sufi brotherhoods formed in the Balkans with some references to their Turkic-Ottoman sources. Islamic mystical movements constituted part of the Islamisation initiatives in the territories occupied by the Ottoman Empire: mystical teaching was apparently more successful among the local people than conservative Islam. Crypto-Christianism was a typical phenomenon among converted Slavs. Orders using the language of s
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Yolcu, Bahadır. "The Composite Sufi Front vis-à-vis the Puritanical Kadızadeli Movement in the Early Modern Ottoman Empire." June 21, 2023. https://doi.org/10.5281/zenodo.8033544.

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The seventeenth-century Ottoman society experienced a major split due to the reformist and anti-traditionalist Kadızadeli movement. Their puritanical vision germane to Islam was in direct contradiction to the more inclusive and latitudinarian religious reception of the Sufi orders. The radicalism of the Kadızadeli adherents managed to resonate in the imperial court and provoked the enforcement of several anti-Sufi measures such as the prohibition of the whirling (<em>semāʻ</em>) ritual peculiar to the Mevlev&icirc;s. The particularities of this wide-ranging movement have already been meticulou
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31

Sevinç, Muhammet. "The Effects of Mawlavi Lodges of Istanbul on Ottoman Musical Art." TSBS Bildiriler Dergisi, no. 3 (August 11, 2023). http://dx.doi.org/10.55709/tsbsbildirilerdergisi.548.

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Abstract:
This study focuses on the effects of Mawlawi Lodges of Istanbul, which were one of the central places of the ideas and teachings of the Mawlawi order during the Ottoman period and which stood out with the artists they trained in different fields of art, on Ottoman music. Mawlawi Lodges, which were a center of culture, knowledge, wisdom, and education with their religious, linguistic, literary, musical, cultural, and artistic education in a serious artistic discipline, as well as an academy and conservatory, and which trained great writers, poets, masnawîkhans, intellectuals, musicians, painter
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