Mevlânâ Celâleddîn-i Rûmî ve Sonrasında Anadolu’da Mevleviliğin Oluşum Süreci

Mevlâna Jalaluddin-i Rûmî (d. 1273) did not found a sect. He was not a sheikh. He guided the people gathered around him and directed them to his friends and caliphs. Mevlâna is the pole of the path of love and melamat. He established a bond of love, walked the path by placing divine love at the center of his life and always aimed for unity. After Mevlâna, his descendants, especially his caliph Hüsamettin Çelebi and his son Sultan Veled, formed the infrastructure of his path. Mevlana's thought spread throughout Anatolia in this way. Hüsamettin Çelebi and Sultan Veled also carried out the first serious studies on the Masnavi and started “Masnavi Readings”. The path of Mawlana is the path of love, ecstasy, music and sema. After Mevlâna, those who started on his path have always tried to guide the followers of this path by inculcating and guiding them in the course of Mawlawism, its manners and etiquette. The path of Mawlana and Mawlana's understanding of Sufism has some differences and original aspects. One of its most obvious characteristics is to be connected to an elder. It is essential for a Sufi who enters this path to adopt a guide and walk in the direction he or she shows. In Mevlana's path and method, this is the way to progress, to attain perfection and maturity. For the travelers of the path of love, it is impossible to walk without being connected to a murshid. One of the most important features of the path is, of course, that the path is oriented towards the Masnavi, participating in Masnavi readings, being educated and enlightened in the light of the Masnavi. Mevlâna left his mark on Sufism in a sense with his sema. In many respects, he brought new expansions to the discipline of Sufism. He is the sultan of the world of meaning and he is also the greatest representative of the culture of tolerance. Humanity has learned tolerance, permissiveness and tolerance from him. Mevlana Jalaluddin Rumi has an unlimited tolerance. He is the greatest representative of an understanding based on human beings and valuing human beings. Even his poetry, ghazals, words and art are humane. He wrote his poems to glorify man and practiced his art to serve man and society.