The Mevlevees [Mevlevi’s]

“The Mevlevees are distinguished by the singularity of their dance, which has nothing in common with that of the other societies. They call it Sema (Sama) in place of Devr (Daur) and the halls consecrated to it are called Sema khanehs. Their construction also different. The apartment represents a kind of pavilion, sufficiently light and sustained by eight columns of wood. These Dervishes also have prayers and practices peculiar to themselves. Among them the public exercises are not ordinarily made by more than nine, eleven, or thirteen individuals. They commence by forming a circle, seated on sheep-skin spread upon the floor at equal distances from each other; they remain nearly a half-hour in this position, the arms are folded, the eyes closed, the head inclined, and absorbed in profound meditation.

“The Shaikh, placed on the edge of his seat on a small carpet, breaks silence by a hymn in honour of the Divinity; afterwards he invites the assembly to chant with him the first chapter of the Koran. ‘Let us chant the Fatiha,’ he says, in ‘glorifying the holy name of God, in honour of the blessed religion of the prophets, but above all, of Muhammad Mustapha, the greatest, the most august, the most magnificent of all the celestial envoys, and in memory of the first four Caliphs, of the sainted Fatima, of the chaste Khadeeja of the Imams Hasan and Husain of all the martyrs of the memorable day, of the ten evangelical disciples, the virtuous sponsors of our sainted Prophet, of all his zealous and faithful disciples, ofalltheImams,Mujtahids(sacredinterpreters),ofallthe doctors, of all the holy men and women of Mussulmanism [the Muslim faith].

Let us chant also in honour of Hazreti Mevlana, the founder of our Order, of Hazreti Sultan ul ‘Ulema (his father), of Sayid Burban ed Deen (his teacher), of Shaikh Shems ed Din (his consecrator), of Valideh Sultan (his mother), of Mohammed ‘Allay ed Deen Efendi (his son and vicar), of all the Chelebees (his successors), of all the Shaik h s, of all the Dervishes, and all the protectors of our Order, to whom the Supreme Being deigns to give peace and mercy. Let us pray for the constant prosperity of our holy society, for the preservation of the very learned and venerable Chelebee Efendi (the General of the Order), our master and lord, or the preservation of the reigning Sultan, the very majestic and clement Emperor of the Mussulman [Muslim] faith, for the prosperity of the Grand Vizier, and of the Shaikh ul Islam, and that of all the Mohammedan militia, or all the pilgrims of the holy city of Mekkeh. Let us pray for the repose of the souls of all the institutors of all the 6 Shaikhs, and of all the Dervishes of all other Orders; for all good people, for all those who have been distinguished by their good works, their foundations, and their acts of beneficence. Let us pray also for all the Mussulmans of one and the other sex of the east and the west, for the maintenance of all prosperity, for preventing all adversity, for the accomplishment of all salutary vows, and for the success of all praiseworthy enterprises; finally, let us ask God to deign to preserve in us the gift of His grace, and the fire of holy love.’

“After the Fatiha, which the assembly chant in a body, the Shaikh recites the Fatihah and the Salawat, to which the dance of the Dervishes succeeds. Leaving their places all at once, they stand in a file to the left of the superior, and, approaching near him with slow steps, the arms folded, and the head bent to the floor, the first of the Dervishes, arrived nearly opposite the Shaikh, salutes, with a profound inclination, the tablet which is on his seat, on which is the name of Hazreti Mevlana, the founder of the Order. Advancing next by two springs forward, to the right side of the superior, he turns toward him, salutes him with reverence, and commences the dance, which consists in turning on the left heel, in advancing slowly, and almost insensibly making the turn of the hall, the eyes closed, and the arms open. He is followed by the second Dervish, he by the third, and so on with all the others, who end by filling up the whole of the hall, each repeating the same exercises separately, and at a certain distance from each other.

“This dance lasts sometimes for a couple of hours and it is only interrupted by two short pauses, during which the Shaikh recites different prayers. Towards the close of the exercise, he takes a part in them himself, by placing himself in the midst of the Dervishes; then returning to his seat, he recites some Persian verses expressive of good wishes for the prosperity of the religion, and the state. The General of the Order is again named, also the reigning Sultan, in the following terms: ‘The Emperor of the Mussalmans, and the most august of monarchs of the house of Othman, Sultan, son of a sultan, grandson of a sultan, Sultan -, son of Sultan -, Khan,’ etc.
“Here the poem mentions all the princes of blood, the Grand Vizier, the Muftee, all the Pashas of the empire, the ‘Ulemas, all the Shaikhs, benefactors of the Order, and of tall the Mussulman peers, invoking the benediction of heaven on the success of their armies against the enemies of the empire. ‘Finally, let us pray for all the Dervishes present and absent, for all the friends of our holy society, and generally for all the faithful, dead and living, in the east and in the west.

“The ceremony terminates by chanting the Fatihah, or first chapter of the Koran.” (by John P. Brown, The Dervishes, or Oriental Spiritualism, pg. 218 seqq.)

Sayings of the Prophet Muhammad (pbuh) about Zikr

These ceremonies of zikr would at first sight appear to have little in common with original Muhammadanism, but there appears to be little doubt that the practice of reciting the word Allah and other similar expressions, commenced in the days of Muhammad himself, and this even the Wahhabis admit, who at the same time condemn the extravagances of the Howling and Dancing Dervishes of Turkestan, Turkey, and Egypt.

A chapter is devoted to the Prophet’s injunctions on the subject in all large books of traditions, called Babu ‘z-Zikr, from which the following sayings ofMuhammad have been selected:

*   !  Whenever people sit and remember God, they are surrounded by angels which cover them with God’s favour, and peace descends upon them, and God remembers them in that assembly which is near him.  

*   !  Verily there are angels who move to and fro on the road and seek for the rememberers of God, and when they find an assembly remembering God, they say to one another, “Come ye to that which ye were seeking.” Then the angels cover them with their wings as far as the lowest heaven, called the region of the world. The Prophet said: – When the angels go to the court of God, God asks them, while knowing better than they, “What do My servants say and do?” Then the angels say, “They are reciting the Tasbih, the Takbir, the Tahmid, and the Tamjid for Thee.” And God says, “Have they seen Me?” The angels say, “No, by God, they have not seen Thee.” Then God says, “What would their condition be if they had seen Me?” The angels say, “If they had seen Thee, they would be more energetic in worshiping Thee and in reciting the Tamjid, and they would be more excessive in repeating the Tasbih.” God says, “Then what do they want?” The angels say, “Paradise.” Then God says, “Have they seen Paradise?” The angels say, “We swear by God they have not.” Then God says, “What would their state have been had they seen Paradise?” The angels say, “If they had seen Paradise, they would be very ambitious for it, and would be excessive wishers of it, and very great desirers of it.” God says, “What thing is it they seek protection from?” The angels say, “from Hellfire.” God says, “Have they seen the fire?” The angels say, “No, by God, if they had seen the fire. — ” God says, “How would they have been had they seen the fire?” The angels say, “If they had seen the fire, they would be great runners from it, and would be great bearers of it.” Then God says, “I take ye as witnesses that verily I have pardoned them.” One of the angels said, “There is a person amongst them who is not a rememberer of Thee, and is only come on account of his own needs.”