The Mawlaw'iyya / Mevlevi Order, or the Mevlevilik / Mevleviye is a Sufi order founded in Konya (then capital of the Anatolian Seljuk Sultanate) by the followers of Jalal ad-Din Muhammad Balkhi-Rumi, a 13th-century Persian[1][2][3][4][5][6][7] poet, Islamic jurist, and theologian. They are also known as the Whirling Dervishes due to their famous practice of whirling as a form of dhikr (remembrance of God). Dervish is a common term for an initiate of the Sufi path; the whirling is part of the formal Sama ceremony and the participants are properly known as semazen-s.Principles:The Mawlawi order was founded in 1273 by Rumi's followers after his death, particularly by his successor Hsamettin elebi who decided to build a mausoleum for Mawlna, and then Mawlna's son, Baha al-Din Muhammad-i Walad (or elebi, Chelebi, meaning "fully initiated"). He was an accomplished Sufi mystic with great organizing talents. His personal efforts were continued by his successor Ulu Arif elebi.The Mawlawi believe in performing their dhikr in the form of a "dance" and musical ceremony known as the Sama, which involves the whirling, from which the order acquired its nickname. The Sema represents a mystical journey of man's spiritual ascent through mind and love to the "Perfect". Turning towards the truth, the follower grows through love, deserts his ego, finds the truth, and arrives at the "Perfect". He then returns from this spiritual journey as a man who has reached maturity and a greater perfection, able to love and to be of service to the whole of creation.Rumi has said in reference to Sema:For them it is the Semaof this world and the other.Even more for the circle of dancerswithin the SemaWho turn and have, in their midst,their own Ka'abaOrigin of Sama: Mevlevi dervishes. 1887.The origin of Sama is credited to Rumi, Sufi master and in whose name the Mevlevi Order was founded. The story of the creation of this unique form of dhikr tells that Rumi was walking through the town marketplace one day, when he heard the rhythmic hammering of the goldbeaters. It is believed that Rumi heard the dhikr, "la elaha ella'llah" in Arabic "?? ??? ??? ????", or in English, "There is no god but Allah (The God)", spoken by the apprentices beating the gold, and was so filled with happiness that he stretched out both of his arms and started spinning in a circle. With that, the practice of Sama and the dervishes of the Mevlevi Order were born.Sama:The Sama was practised in the samahane (ritual hall) according to a precisely prescribed symbolic ritual with the dervishes whirling in a circle around their sheikh, who is the only one whirling around his axis. The Sema is performed by spinning on the Left foot.[11] The dervishes wear a white gown (tennure) (symbol of death), a wide black cloak (hirka) (symbol of the grave) and a tall brown hat (klah or sikke), symbol of the tombstone.Sama ceremonies are broken up into four parts which all have their own meanings.Naat and Taksim Naat is the beginning of the ceremony where a solo singer offers praise for the Islamic prophet Muhammad. The first part is finished with taksim (improvisation in free rhythm) of the ney reed flute which symbolizes our separation from God.Devr-i Veled During the following Devr-i Veled, the dervishes bow to each other and make a stately procession in single file around the hall. The bow is said to represent the acknowledgement of the Divine breath which has been breathed into all of us. After all the dervishes have done this they kneel and remove their black cloaks.The Four Salams The Four Salams are the central part of Sama. The samazens or whirling dervishes are representative of the moon and they spin on the outside (sufi whirling) of the Sheikh who is representative of the sun. They, as previously mentioned, spin on their left foot and additionally, they have their right palm facing upwards towards Heaven and their left hand pointing at the ground. The four salams themselves are representative of the spiritual journey that every believer goes through. The first one is representative of recognition of God, the second one is recognition of the existence in his unity, the third one represents the ecstasy one experiences with total surrender and the fourth one, where the Sheikh joins in the dance, is symbolic of peace of the heart due to Divine unity. After the four salams, this part of the ceremony is concluded with another solo Taksim.