We think minimal about the existence of Yunus Emre in light of the fact that the sources accessible to us are valuable, inadequate and questionable. Pretty much every huge thing about his life should be drawn from his sonnets

The realm of the incomparable Seljuk Turks, set up in Khorassan by the mid-11th century, had effectively extended its boundaries to the terrains of Anatolia. The Byzantine realm which controlled Anatolia dispatched the Campaigns to safeguard its lines against the danger of these Seljuk Turks. The armed forces of the Campaigns were crushed in their fights against them, and the Seljuk Turks set up priority over the Byzantines by vanquishing Anatolia. However in a matter of seconds a short time later, the domain of the incomparable Seljuk Turks imploded as the Anatolian condition of the Seljuk Turks was shaped, while the Campaigns actually proceeded. Thus not exclusively did Anatolia itself crumble to pieces from the assaults of war, yet the Anatolian condition of the Seljuk Turks was likewise genuinely debilitated despite their significant triumph over the armed forces of the Campaigns.

Individuals of Anatolia, effectively debilitated and crushed by the Campaigns from the west, presently succumbed to the looting assaults of the Mongols from the east. In 1231 when the Mongols walked into the city of Sivas in focal Anatolia, they left on the mass butcher of the regular citizen populace there. When the multitude of the Seljuk Turks showed up the Mongols had effectively removed, vanishing into the remainder of Anatolia. The immediate outcome of these repetitive Mongol assaults on Anatolia was the fragmenting of its kin, effectively frail and weak, into many separate gatherings. Since the authority of the Anatolian Seljuk state was currently so powerless it had deteriorated strategically, and since the military was unequipped for ensuring its residents, singular networks assembled around a nearby ruler or beylik, a king.

This was the start of an interaction which reinforced various nearby rulers and kings. From one perspective, nearby rulers, seriously serious, were battling one another; simultaneously they were likewise in rebellion against the authority of the Seljuk state, while as yet battling with the Mongol attacks. The image we currently see of Anatolia is portrayed in by attack, revolt, the progress from traveling to settled life for enormous gatherings of individuals, social anxiety and the flimsiness of the Seljuk system. We can say Anatolia was fuming with distress due to the Campaigns, Mongol attacks, the revolt of neighborhood rulers and political fights for sway among kings.

This time of most extreme agitation and unrest molded by every one of these challenges which individuals of Anatolia endured, likewise formed the amazing character, the verse and inward universe of Yunus Emre. Through this horrendous time, he consumed his whole time on earth attempting to set up harmony and solidarity in Anatolia, with the two his thoughts and his endeavors. In quest for this, he voyaged widely among every one of the nearby rulers, clarifying the meaning of solidarity and harmony to them: his extraordinary help was to offer voice to and invigorate a consciousness of these goals in Anatolia.

There is agreement among history specialists and researchers that the Sakarya Valleyis where Yunus Emre came into this world. As needs be, Sariköy – presently called the town of Yunus Emre in the town of Mihalliççik, Eskisehir – has been recognized as the town where Yunus Emre was conceived.

During his childhood when Yunus Emre lived with his mom in this town, he ended up in a sort of ghariblik, an abnormality, a feeling of otherness which infrequently dove him into forlornness. More often than not, Yunus Emre meandered without anyone else through grape plantations and plantations where he wound up in profound thought. One day as he was meandering alone once more, he experienced “the sad waterwheel.” While raising and bringing down the waters of a stream to water grape plantations and plantations, the waterwheel reverberated as though it were sobbing and groaning. He was overpowered by the impact of the waterwheel since its moaning really voiced his own condition of otherness, his isolation in this world.

I’m the grieving waterwheel,

My waters stream and stream,

This is the thing that God has instructed, and

This is the reason I sob and groan.

I lift the waters up from far beneath,

I twirl around and push them up;

See the distresses I have on the planet, and

This is the reason I sob and groan.

Thusly, Yunus Emre started to accumulate distress inside himself for reasons which are obscure. The more his distress expanded, the lonelier he became in a group. This forlornness, even among others, was his sole companion; he was currently the dear companion of the individuals who distress. In his town, in the event that somebody had distress and was in hopelessness, Yunus would visit energetically to share the distress, regardless of who the individual was. From that time on, everybody’s distress, everybody’s trouble ended up being Yunus Emre’s own distress. He implored the Maker to help the individuals who tracked down this odd torment in themselves: with his petitions to God Yunus looked for a solution for their distress.

During a starvation, he headed out to the dergah, the dervish hold up, of Hajji Bektash Veli, the incredible king of ma’na, of importance, to request grain and seeds to take care of his destitute, hungry townspeople. While in transit to Hajji Bektash Veli, Yunus concluded he was unable to show up there with void hands, and he picked some wild pears on the Anatolian steppes as a present for Hajji Bektash. May God not oblige anybody to show up with void hands.

Hajji Bektash inquired as to whether he would acknowledge a nefes, the mysterious breath of a gift, rather than a cartful of grain sacks, however Yunus’ psyche was on his residents who were starving. At that point Hajji Bektash expanded his offer, “We will give you ten nefes for every wild pear you brought us.” Since Yunus had never known about a nefes, nor could he even envision its unprecedented euphoria, he picked the grain and seeds, and Hajji Bektash gave him the food all things being equal.

Afterward, on his way back to the town, Yunus thought he had likely committed an error as he understood the meaning of the nefes Hajji Bektash had offered him. He surged back to him and said, “Here is your grain, take it back and give me your nefes.” However Hajji Bektash revealed to him a lot of the nefes had been gone over to Taptuk Emre who might before long turn into his guide on the way. Thus Yunus went to Taptuk Emre.

It required some investment for Yunus to discover Taptuk Emre, conveying himself with all out adoration to his guide. Taptuk gave Yunus the obligation of conveying wood from the backwoods to the dergah, the dervish hotel, and Yunus was an extremely principled understudy in his administration there. This implies he thought twisted or bending bits of wood were not deserving of the dergah, for which just straight pieces were adequate. At whatever point he got back from the timberland Yunus was seen conveying unbent parts of wood to the dergah. Notwithstanding, this careful worry for his obligation made a progression of agonizing wounds his back, of which Yunus said nothing.

Gharib Yunus, weird, secret Yunus, despite the fact that his back was covered with the injuries of these wounds, he actually conveyed the wood. Since the injuries hurt in the event that he attempted to dump each piece in turn, cautiously, he would simply throw everything to the ground without a moment’s delay. At the point when they saw him do this, a portion of the dervishes who were desirous of Yunus hurried to Taptuk Emre and grumbled, “Yunus is as of now exhausted with administration to you; presently he is tossing the wood around and dissipating what he brings to the dergah all over the place.”

Taptuk Emre answered, “Beat the hell out of him! He needs to surrender this obligation and be rebuffed.” They returned to Yunus, beat him into a bloody mess at that point pushed him outside the door. Presently his body was practically out of the dergah, with the exception of his head which was still inside.

Yunus murmured, “Al-hamdu lillah, all applause to Allah, my head is still inside.”

When Taptuk heard what Yunus said, he raced to accept him with tears in his eyes, at that point he went to the dervishes who had beaten Yunus and said indignantly, “You attempted to murder him, yet I advised you to beat him. Presently I have heard what I needed to hear.” Taptuk Emre himself scrubbed Yunus’ injuries and mended them; he never had him bring wood for the dergah again.

At some point, when Taptuk managed a get-together with his dervishes he went to Yunus and said, “Present your sonnets, my Yunus, recount your sonnets!” Yunus started to discuss the expressions of the sonnets we know today. The desirous dervishes, irate with this acknowledgment, couldn’t endure his essence in the dergah any more, and they started to blame him, to bring accuses against him of ceaseless interests. Irritated by the plots against him, Yunus requested that Taptuk for consent leave, “I comprehend it is difficult to be a dervish; so let me go into the world with my isolation, my otherness, I will end up being a close companion of the individuals who distress.”

Yunus walked, miles and miles through the steppes of Anatolia. There was a period during his movements when he understood the development of the state he had reached on the way. At some point while he meandered the steppes of Anatolia , he experienced two voyaging dervishes who welcomed him to go with them. At the sunset of the main day, one of the dervishes appealed to God requesting food to eat: no sooner had he completed his petition than a decidedly ready supper showed up. Yunus was astounded. On the second day at supper time, the other dervish asked and a feast comparably great as the first showed up. Yunus started to stress he may in his turn, be approached to deliver a supper, and in reality, on the next day the two dervishes asked Yunus for his petition to ask God for food. Yunus implored quietly, “O my God, I don’t know such supplications, however I ask in the very name that my companions utilized in their petition to You, please, may You not humiliate me.”

When he completed his petition, double the measure of food they had eaten on the earlier days showed up. The two dervishes were extremely shocked and asked Yunus, “In whose name did you go to God?”

Yunus answered, “First, advise me in whose name you supplicated.” They addressed they had asked for the sake of a dervish called Yunus from Taptuk Emre’s dergah.

From that point forward, Yunus got back to Taptuk who gave him this clarification, “We would have conveyed you to Haqq, to God, as a fixed chest, however you rushed away and opened your mouth. From this day on you will be the private companion of the gharibs, the outsiders, the secret creatures, and the individuals who distress. This is your way, go, carry out your responsibility!” Thus Yunus voyaged each square inch of the steppes of Anatolia by walking by day and around evening time. On his movements now and again he would be a solution for the individuals who grieved, now and then he would accommodate foes, at times he would protect the privileges of the individuals who were dealt with shamefully, here and there he would embarrass neighborhood rulers and landowners by requesting that they act with equity.

As we saw previously, the nearby rulers and kings of Anatolia were battling one another, there were mass killings, the Mongols were attacking. During a time when fights, killing and obliteration were wild in Anatolia, Yunus, the volunteer for harmony, gone among the neighborhood rulers planting the seeds of adoration, empathy and solidarity. Similarly, may God license us to follow the very rules that Yunus did, may we have the assurance and the aim to serve all without segregation in this present reality where undesirable things are additionally occurring. Amin .

During his lifetime Yunus didn’t profess to be a dervish nor did he depict himself as a sheik or ruler. He was content with Haqq, reality or reality which is God, losing any ability to be self aware or varlik, singular presence, within the sight of Haqq. In this manner he accomplished the bliss of being yokluk, nothing, while simultaneously turning into a wellspring of expectation for the gharibs, the secret creatures living in their otherness.

Yunus went to Syria and Azerbaijan just as through Anatolia. Sariköy, the spot of his introduction to the world, is additionally where he passed on. Despite the fact that few towns in Anatolia guarantee to have Yunus’ mazar, his burial chamber, they are, truth be told, his maqams, his otherworldly stations on the planet, places where he may have halted to rest during his movements, where he may have visited individuals to talk to them. The worship for these spots uncovers how much individuals of Anatolia esteemed Yunus, how they acknowledged and adored him. Truth be told, they appreciated and comprehended him well, mindful that Yunus was really near them, thus they accepted him. He was, undoubtedly, that companion who was aware of their distresses, their challenges throughout everyday life; he never isolated himself from their existence. Moreover, he was the lone writer of his time who turned his face towards them, creating his sonnets in their verbally expressed tongue. He verifiably clarified the most mind boggling, the most significant and confounding certainties to individuals in their own language, making it simple for them to comprehend what he passed on in his sonnets.

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