Mevlevi Perspective on Women

When discussing women in the Mevlevi tradition, it is useful to look at the role of women in Mevlevi, their status, their value as a wife, mother and, above all, as a human being.

First of all, in Mesnevi it ​​is stated that “Woman is the light of God, not a lover; By saying "it is as if she is the creator, not the created" (Mesnevi I, 2437), women are seen as the light of the Creator and placed in a special place due to their fertility and role in ensuring the continuation of the generation.

In addition, although men seem to be superior to women in some respects, the dominance of women over men is mentioned.

This subject has been tried to be explained with the metaphors of water and fire in the Mesnevi. Man is symbolized as water and woman as fire.

In Mesnevi (I, 2435-2446); Apparently, water is superior to fire...

But when a pot comes between the two, fire boils that water, evaporates it and destroys it.

In appearance, you are superior to woman, just as water is superior to fire; But in reality, you are defeated by it, you want it.

This dominance was emphasized by saying, "Even if a man is braver than Zaloğlu Rüstem or Hamza, he is still a slave to his wife in terms of ruling."

On the other hand, contrary to popular belief, the superiority of men over women is not seen in a physical or material sense. It was thought that men were superior in terms of their ability to see the end of the matter.

“Oh brave man! The superiority of men over women is not in terms of power, earnings or property.

If that were the case, the lion and the elephant would be superior and more exalted than humans because they are stronger.

The reason why men are superior to women is because men can see the end of things more than women.

"If a man cannot predict and see the end of the matter, he is considered as deficient as a woman in comparison with those who have this skill" (Mesnevi IV, 1618-1621). Today, there are criticisms against women that they sometimes miss the essence of the event by going into unnecessary details.

In Mesnevi (I, 2434-2437);

“Women prevail against wise men, but ignorant men defeat women.

These types of ignorant people are harsh and rude people.

The feeling of pity, mercy and love is low in them; because the sense of animality is superior in their creation.

By saying "Love and pity are human characteristics, anger and lust are animalistic", it is emphasized that men can dominate women when they approach women not with human emotions such as love and pity, but with animal emotions such as anger and lust. Men who approached with animalistic emotions were seen as harsh and rude, ignorant, and this type of behaviour was not approved.

Special importance has been given to the institution of marriage in Mevleviism. Especially men were advised to get married in order to save themselves from the trouble of lust.

“Nikâh is like reciting “Lâhavle”; Read it, so don't let lust get you into trouble by marrying a woman.

Since you are greedy for food and drink, get married quickly; Otherwise, know that the cat will come and grab the fat tail.

Strike the load of stones on the back of the leaping donkey; Put the burden on his back before he runs away and jumps!” With these words, it is mentioned that the man should marry a woman so that he does not become a slave to his soul and lust.

However, it was emphasized that marriage should not be with any woman, but with a woman who is the man's equal and resembles him. Otherwise, it was stated that the family would not be able to make a living and the family unity would be disrupted.

The couplets in Mesnevi express this situation.

“Couples should look alike. Take a look at the pairs of shoes and socks!

If one shoe is too small for your foot, neither shoe will work.

Can one door leaf be small and the other large? Have you ever seen a wolf partner with a lion in the forest?

In marriage, both people must be equal. Otherwise, the business will fail and there will be no livelihood.”

The commitment of spouses to each other in marriage was also considered important.

“If you take a woman's husband or a husband's wife somewhere, his wife will definitely come running to him.

We created these works in pairs with their works. Once you do something, its partner will surely appear.

The words "If someone comes and takes a woman's husband captive, his wife will come to find him" emphasize that the spouses are concerned about and support each other.

On the other hand, the influence of women on the institution of marriage is also reflected in the following: “He became rich like Qarun by taking many wives; "Many of them got into debt because of women." In some places, it has been seen as a woman's ability to make a man rich as well as to make him a debtor and make him bankrupt. The active role of women in the family is beautifully expressed by the saying "A woman can make a disgrace or a vizier", which is frequently used in daily life.

Meanwhile, leaving aside the main message to be given, the following story focuses on the need for a woman who regrets not having new clothes to endure poverty to maintain family unity rather than divorce. The story in Mesnevi is as follows: (VI/1758-1768)

A woman said to her husband: “Oh you who have surpassed manhood in one step! You never look at me, why? How long will I stay in this humiliation?

Her husband said: “I'm earning money for your food; I have no new clothes, but I have hands and feet, I work and strive.

My dear, it is obligatory to give a woman food and dress. I'm giving you both. "You have no need in these matters."

The woman showed her shirt. It was very rough and dirty.

He said: “It is hurting my body with its rudeness. “Would anyone give this kind of clothes to anyone?”

Her husband said: “Oh woman, I have a question for you. I am a poor man, this is all I can do.

True, this is very rude, very ugly, but think, thoughtful woman!

Is this worse, or divorce? "Does this seem worse to you, or the separation?"

Oh you who condemn! Trouble, poverty, torment and gratitude are like that.

There is no doubt that abandoning desires and passions is painful, but it is certainly better than the bitterness of being far from Allah.

According to the main meaning of the story, beautiful clothes are among the elements that increase people's devotion to this world. It is not possible to comprehend and reach the Creator without suffering from poverty and suffering. It is reported that Rumi replied to his wife, who complained about not being able to benefit from worldly blessings enough, by saying, "My dear Kerra, I keep you away from such blessings so that you do not get lost in the worldly world."

When presenting women in the Mevlevi tradition, it is necessary to take into account that she has an important position such as motherhood. It cannot be natural that mothers are seen in a special status in the tradition, which is based on an approach that accepts heaven under the feet of mothers. First of all, the relationship between mother and child is very special. This love and affection, which begins in the womb, continues after the child is born, during the relationship established during breastfeeding. Therefore, it is difficult to pay mothers' rights. It is not possible for a mother to wish evil on her child. The love between mother and child is explained very well in Mesnevi, and the mother's right over the child is seen as God's right. The cost of this right can be paid by serving mothers.

“The mother squeezes the child's nose so that he wakes up and asks for food.

Because the child is unaware of his hunger and falls asleep. But the milk starts to hurt both of the mother's breasts.

Not being thankful to the mother is not being thankful to Allah. His right undoubtedly means God's right.

The mother's mercy also comes from God. But worshiping him is both obligatory and a proper thing to do.

If your mother tells you to die, she wants your bad temper to die with this word.

We talked about the special position of women in Mevlevi culture as human beings, wives and mothers. It should be noted that it is seen as an element of the society. In Eflaki, Rumi’s wife Kerra Hatun, Sultan Veled's daughters Mütahharre and Şeref Hatun, Ulu Arif Çelebi's mother Fatima Hatun, Rumi's and Ulu Arif Çelebi's daughters Melike Hatun, and more who were disciples of Mevlana. There are narrations from many women. It is also reported by Eflaki that Rumi enlightened the women who were his disciples with his conversations and advice and participated in their sema assemblies. Moreover, it was reported by Sakıp Dede that there were female Mevlevis in the circle of sheikhs working in the Afyonkarahisar Mevlevi Lodge. One of these ladies is Destina Hanım, the daughter of Shah Mehmet Çelebi, one of the grandchildren of Sultan Divani.

It is reported that Ms. Destina has superior qualities and high morals. Ms. Destina, who is a hafiz, learned the science of hadith and tafsir from her father, had a career in these fields, spent most of her life in education, learned the wisdom of Mesnevi and taught it to others. According to Sakıp Dede's report, another woman who is said to have been a sheikh in the Mevlevi Lodge is Güneş Han-ı Kübra. After the death of Küçük Mehmet Çelebi, one of the Karahisar Mevlevi Lodge sheikhs from the Sultan Divani lineage, the sheikhship and caliphate were left to his daughter Güneş Hatun. In Sefine, it is stated that Güneş Khan served as a sheikh and trustee at the Afyonkarahisar Mevlevi Lodge, and conducted the ritual with a turban on his head and a cardigan on his back. According to the sayings, Güneş Han was respected as much as the male Mevlevi sheikhs when he went to the bazaar and bought the needs of the dervish lodge. In fact, although it is not very common to write eulogies to women in Divan literature, it is seen that a Mevlevi poet named Derviş Yakini wrote a eulogy for Güneş Han, the daughter of his sheikh. It was narrated by Sakıp Dede, whose daughter Güneş Han-ı Sugra, one of the sheikhs of the Karahisar Mevlevi Lodge, Mehmet Arif Çelebi, was also a sheikh. However, due to its foundation-based nature, Mevlevi order's reliance on power and its movement from villages and towns to cities has limited this freedom given to women. Just as village Mevlevi lodges have not been found since the 17th century, female Mevlevi caliphs have not been found either. In gatherings where men were not present, women began to perform the semah with the ney and kudum of themselves or some of the older teachers.

In conclusion, let us state that in the Mevlevi tradition, women were seen in a special position as mothers and wives, and above all as human beings, and were elevated to the rank of sheikh. Woman has been described as the light of truth. It was thought that the woman was so influential in the institution of marriage that she could make the man rich or put him in debt. The mother's right over the child was seen as God's right, and it was advised that children could pay back this right by serving the mother.