The TV series “Yunus Emre: The journey of love” was a massive hit in Turkey when it was first aired four years ago. But this popular television spectacle is not the only evidence of a renewed interest in Sufi spirituality in Turkey. Marian Brehmer reports from Istanbul
Yunus Emre remains in obscurity, flame lit petition room of a Dervish cloister, drenched in idea; his arms collapsed, his head marginally bowed, his eyes shut. He wears the long interwoven coat and turban of an Islamic spiritualist. His forehead beaded with sweat and his voice shuddering with energy, the verse surges off his tongue like a relentless tide: “The core of the person who loves is the Maker’s seat/God embraces it as his own/Woeful and hopeless/is he who breaks a heart.”
While trying to catch the passing words and keep them from blurring on the air – just like the case with the world-popular spiritualist Rumi, who is said to have made his blissful love sonnets from the Divan-e Hoaxes in a mindset of euphoria in Konya – a subsequent dervish is remaining at a composing work area, hysterically attempting to jot down all that he hears. The spot is Nallihan, a town one hundred kilometers west of Ankara; the time, towards the finish of the thirteenth century.
It required numerous long stretches of schooling and preparing for artist Yunus Emre to conquer his inner self. Under the guidance of Tapduk Emre, a magnetic Sufi expert, Yunus Emre changed from a glad and amazingly vain Sharia legitimate researcher into a Sufi entirely committed to God and looking for solidarity.
Extravagant TV creation
This is the thing that the TV arrangement ‘Yunus Emre: The excursion of affection’ was about. Throughout two seasons, it recounted the account of the well known Turkish holy person Yunus Emre. With careful scrupulousness, exceptional entertainers, perfectly conveyed discoursed, a trace of dramatization and a soundtrack worked around the Ney, a woodwind like instrument supported by the Sufis, Turkey’s public telecaster TRT put a great deal in this extravagant production.The 44-section arrangement, which was communicated in 2015 and 2016, demonstrated a huge hit with a large number of Turkish watchers. For sure, so mainstream was the arrangement that it is currently accessible on the American online TV administration Netflix.
This implies that Yunus Emre – who, in contrast to Rumi, is essentially obscure external Turkey – is going to the consideration of a global crowd interestingly.
(What could be compared to Germany’s Goethe-Institut) set up by President Erdogan in 2007, which is presently addressed in around 40 nations.
Throughout the span of the previous century, Yunus Emre has affected the producing of a public personality for the Turkish Republic. Despite the fact that Ataturk restricted the Dervish orders in 1925, Emre’s verse was frequently held up as praiseworthy of the Turkish language.
In contrast to numerous artists of the Sufi kind – including those from later hundreds of years – his sonnets are formed in straightforward Turkish, which is effortlessly perceived by those living in Turkey today.
Sufi verse as a critical piece of Turkish public character
Emre’s verse isn’t sprinkled with Arabic and Persian words, as Footrest verse commonly is, and this is the reason it has for quite a long time been seen as an exemplary illustration of Turkish verse and is an innate piece of the state’s school educational program. The way that the verse is marbled with Sufi imagery was not as important in the mid 20th century as its incentive for Turkish language strategy.
Be that as it may, the accomplishment of the arrangement about Yunus Emre features another advancement as well. Throughout the span of half a month, particularly during Ramadan, the anecdotes and accounts of Yunus Emre’s Sufi lessons and his sheik were communicated into innumerable Turkish parlors.
While eating their evening supper, entire families watched dervishes in period ensemble serving in the kitchen or cutting wood, conversing with their otherworldly bosses, or participating in the dhikr, the mantra-like gathering reverential recitation rehearsed by Sufis.
As watchers watched, an otherworldly world that has to a great extent been lost since the 1920s unfurled itself before their eyes. Something that had been an essential piece of regular society in Anatolia for some, numerous hundreds of years was in this route resurrected for a huge number of watchers.
In the early long stretches of the Turkish Republic, Ataturk believed the Sufi orders to be a brake on progress: too traditionalist were the perspectives, too extraordinary the social and political impact of the Sufi request pioneers in the Hassock Realm, delivering them a hindrance to modernisation according to the Kemalists. For quite a long time, the Sufis rehearsed in secret, working as social affiliations as opposed to otherworldly orders.
Restored interest in Sufi otherworldliness
In any case, the restored interest in Sufi otherworldliness in Turkey isn’t limited to TV arrangement alone. This is the consequence of the AKP government’s liberal strategy towards the various parts of Sufism in Turkey: individuals are by and by being welcome to public functions, Sufi instructors are showing individuals who are ravenous for importance in metropolitan culture communities, Sufi music is being reevaluated, and Turkish creators like Elif Shafak are advocating Sufi figures, for example, Rumi and Schams-e Tabrizi in commended books.
The interest in Sufism is additionally because of the way that it is an option in contrast to politicized Islam, with which numerous youthful Turkish individuals in metropolitan regions can presently don’t recognize. All things considered, one significant Sufi guideline is to offer priority to the internal element of strict customs over outer authoritative opinions and rules. This makes an adaptability and receptiveness for which many long in the solidified social environment of present day Turkey.
Regardless of whether it be before the TV or in dynamic consideration of his refrains, the opportunity cherishing, resonant Yunus Emre discusses this sort of world, which develops from the inside, and welcomes us to: “Look for not God somewhere out there, no! /In our souls does he live/Deny being you totally/and he will sparkle in your heart!”