Abstract:

According to Sufis, being a saint is an attribute above the attribute of being a man or woman. Since being a saint is something one attains by his soul and heart. And man, primarily, is soul; not body, and the soul has nothing to do with masculinity or femininity. Therefore it is no wonder that we see female saints in Mawlawism as well as in other Sufi orders. Reasons for the veneration of Turkish women include the ability to perform miracles, piety and zeal in charitable works, long-enduring forbearance in very difficult circumstances, dying of unarticulated melancholic love, complete obedience and loyalty to husbands, and heroic acts against an enemy or tyrannical ruler. It should be reminded here that with "the Early period of Mawlawism", the periods of Mawlana Jalal alDin Rumi (d. 672/1273), Sultan Walad (d. 712/1312) and Ulu Arif Chelebi is meant. Mawlana Jalal al-Din Rumi's second wife Kira Khatun who was attributed as 'God's saint on the earth,' or 'second Maria' should be mentioned first. Fakhrunnisa, Gumaj Khatun, Gurju Khatun, Master Khatun (who was attributed as 'high learned', or 'master of Sultan's Daughters'), Tawus-e Chengi; Sultan Walad's wife Fatima Khatun, his daughters Mutahhara Khatun and Sheref Khatun; Pasha Khatun and Arife-i Khosh-lika-yi Konawi, Ulu Arif Chelebi's substitute in Tokat were among other examples

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