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HACI BAYRAM VELi

HACI BAYRAM VELI EPISODE 16

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By the order of Somuncu Baba, Numan begins an apprentship with the master-builder, which will mark the beginning of a long and grueling trial for him. On the other hand, in his mind he is still the Palace’s Kapucibasi, with all the habits and reasoning he has acquired while performing this duties, as well as the authority that this position has given him. He aims to buy the home of an elderly women, which is inconveniently located in the middle of the land designated for the construction of the great mosque, madrassa and public complex. However he is faced with her strong resistance.

 
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HACI BAYRAM VELI EPISODE 18

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In this episode, things slowly begin to unravel. After learning that Somuncu Baba recognized the Padishah (Sultan) during their inspection of the construction site of the Sultan’s Grand Mosque, Emir Sultan becomes deeply suspicious of the baker.

On the other hand, Stefan managed to create discord and divide workers, thus sabotaging the building of the Mosque.

However, Numan is not aware of this. By sending the town crier to the market place, he is in search of new qualified labourers willing to work. At the same time, Stefan, believing that Numan is in some kind of conflict with the Sultan, plays various tricks on him.

 
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HACI BAYRAM VELI EPISODE 17

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This episode is about the test that Bayram goes through as he struggle against his Nafs. Bayram and his family move into their new home, and Ayse is upset by the situation they find themselves in, since Bayram left the Palace and is unemployed.

Somuncu Baba assigns Bayram to the butcher Refik as an apprentice. Bayram generally cannot stand that kind of job, because of stench.
Recalling his days in the Palace, Bayram constantly fights against devil within. Although his Nafs find this job difficult to bear, he still does it for the sake of Ayse and his children. The construction of the Grand Mosque of Bursa continues.

 
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HACI BAYRAM VELi

HACI BAYRAM VELI EPISODE 15

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The Translator’s notes – episode 15. VIDEO IS BELOW.

PART 1: – the “State of nothingness”

The Disappearance in the Path of Non-existence
and the Appearance of the True Existence
[Somuncu Baba]

We get to the state of “nothingness” through “nothing”.
– Somuncu Baba.

The goal of Sufism is to reach the State of Nothingness, “because it is only when one is zero that one will experience the Infinite [Divine].”

Those who prefer the serenity of Sufi life, strive to free themselves from the struggles and complexities of earthly life and to lean on the peaceful chest of Nothingness (“non-existence”).

The greed of the world, the pride of the achieved rank and position, and even the love for property and wealth, which gnaw at the heart of man, appear as the weaknesses of worldly life. All of these are worldly desires, and those who pursue these desires and expectations lack the understanding of the meaning of life.



Worldly people, because they are in constant conflicts and struggles with themselves, within their inner world and with people in the environment they live in, cannot comprehend “non-existence”. The efforts in this wordly life of those who do not enter through ‘the door of Nothingness’ will eventually result in failures and disappointments. Those people would be able to achieve their worldly goals and gains, but at the same time they would lose their humanity.

For, whoever cares about his worldly existence and immerses himself in the notion of ‘self’, separates himself from his Lord and creates duality. On the other hand, those who chose to take refuge in the shadow of “non-existence” will observe the real existence and will find salvation at ‘the door of Nothingness’.

Once the state of Nothingness (non-existence) is achieved, only Allah Almighty remains. That is, ‘the state of Nothingness’ as created by Allah back in the ‘Realm of the Souls’, at a time when the breath was first breathed into human beings. [the time of Qalu Bela, ‘Day of Promises’, in pre-Eternity; Qur’an, Sura al-Araf; 7:172]

The Murid [disciple] aims to be one with Allah by removing his false Nafs (self, ego), by wiping out his entire existence, forgetting everything and giving away all his earthly possessions, wealth, and other kinds of worldly interests. He walks the path as a poor. He purifies his soul and heart from spiritual sins such as greed, malice, envy, arrogance, and worldliness. In their place, he adorns his heart with spiritual virtues such as generosity, compassion, benevolence, humility, and asceticism.

He who purifies his soul and erases his existence, he practically removes the barrier between himself and Allah, reaches the existence of Allah and becomes one with Allah; he perishes in the Absolute and Only Being, the Beloved.



The Existence can be accessed only through nothingness.. When the Murid [disciple] reaches nothingness and knows himself to be non-existent, he observes that the Existence of Allah surrounds the entire Universe. Just as the darkness disappears when the Sun rises, everything else is null and void in the presence of Allah. As a result of this state, a person contemplates only Allahu Ta’ala in the Realm of existence and feels only His Existence, His Action and His Will. Thus, in this state of Nothingness, the Murid reaches the highest level of existence.

According to Ibn Arabi, the universe is a summary of all the names and attributes of Allah. The source of every beauty and perfection realized in the world is Hakk Subhanahu. And Nothingness is a concept that serves to understand the Absolute Existence. Nothingness is a mirror in which the Absolute Existence manifests Itself.

*** Note: This is only the summary of the large text, about ‘Nothingness’, from the renowned site named “Somuncu Baba”, dedicated to the Sheik. However, the entire text could be accessed on the link below. Only, it is in Turkish.
https://www.somuncubaba.net/makale/yokluk-yolunda-yok-olup-hakiki-varligin-zahir-olmasi

PART 2: – Hadith:”Die before you die.”
[Al-Maqasidul Hasanah, Hadith: 1211]

How should we understand the hadith, “Die before your death”?
Man understands that he is a helpless, despicable being; that this world is a delusive, transient place; that the Hereafter is so close only after his death. We are truly warned with the hadith that we have to realize this before our deaths so that we can smart up.



Achieving to die before death is particular to distinguished people. What we have to do is trying to be like them as much as possible. The person, who listens to this statement, realizes this world as a guesthouse and treats his body as a trust; does not fill his stomach or his heart with transient things. A person, who acquires this form of life, is death before death indeed.

And the most important of all is one reverts to God, goes back to his Cherisher with his death. However, the ones who die before death revert to God in this world; fulfil their lifetime within the circle of the divine decrees. They take refuge in Gods mercy and again fear His scourge in this world. These fortunate souls revert to God in the Hereafter too, but this revert appear in a way as if it is a reunion with Ones beloved.

Dying before death is a great grace and tranquillity for the soul indeed. As everybody experiences, man fears from thunder, escapes from lightning on earth Once he flies over the clouds while traveling by plane, he finds the sun and breaks free from his fears. And the ones who attain to the secret of dying before death, revert to God as an obedient servant of Gods. They are free from egocentrism, because a death cannot have an ego. The nature cannot attract them, because a death has nothing to do with nature.



Author:
Alaaddin Başar (Prof.Dr.)

 
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HACI BAYRAM VELI EPISODE 14

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“Remembrance of Allah filling my dreams,
made the Universe become but a speck”
“And looking from this small speck, nothing is visible
but HU, He, who is. [the Absolute Essence, Allah]”

by Haci Bayram-i

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HACI BAYRAM VELI EPISODE 13

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Numan, who was invited to Bursa, was appointed as Kapucubaşı (Personal Advisor to the Sultan) after teaching in the madrasah for many years. He is burned by the love of seeking Al-Haqq within himself. He decides to set off on a journey of reunion to find” himself and his Sheik.

HACI BAYRAM VELI EPISODE 13 – [READ THE “TRANSLATOR’S NOTES” BELOW THE VIDEO FOR EXPLANATIONS]

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Translator’s Notes:
Some explanations regarding a few lines in episode 13.
Some lines in episode 13 Hacı Bayram Veli, required more explanation to be understandable, most notably the verses of Yunus Emre and Niyaz-i Misri, as well as some Sufi symbolism.

Since even with the greatest effort, the timing of these particular subtitles did not allow entering more information below the lines, I decided to write this information as side notes and to post it in the form of an accompanying article.

For each line bellow, I also stated the time at which it can be found in the video.

1.) The line @ 00:10:16

“With all this existence, sadness would not leave my heart.”
(the Truth won’t manifest in one’s heart)
[by Yunus Emre]

What Yunus meant by this verse is that a person’s peace and happiness depends on establishing order within himself and on relieving himself of everything that burdens his “Self”. Many people become anxious, depressed and restless because they cannot establish that peace and order in their inner world.

Because, the real cause of person’s troubles and hardships in his earthly life is actually the surrounding existence (material things, other beings, beauties of the world, etc …). This World (Dunya) is a world of contradictions and a place of possibilities. Good and bad, beautiful and ugly, right and wrong are tightly intertwined. As we dedicate our lives to achieving many things (success, titles, properties, and so on), we become attached to them. When we attach ourselves to these things, then our expectations grow, and so do our disappointments. That in turn causes tension and anxiety in a person. As a result and a person get distracted and forget about his/her real “Self”.

Yunus’ message in this verse is that peace is the fruit of inner balance, and that if you distance yourself from all that and leave everything at the discretion of Allah, the Truth will manifest itself in your heart, you will achieve inner peace and balance, and there will be no problems in your life that you will not be able to deal with. And only peaceful people with inner balance can be free and honest both to themselves and to those around them.



2.) The line @ 00:29:31

With the sign received from my ancestor Al-Mujtaba (“The Selected One”)…
[EmIr Sultan – direct descendant of Prophet,
pbuh, through his daughter Fatima Zahra]

This line refers to the dream that Emir Sultan [Muhammed bin Ali al-Huseyni al-Bukhari] had at a very young age.
In that dream he saw Prophet Muhammed (pbuh) and Hadrat Ali (ra) sitting side by side. He was then counselled that he was chosen to go to Anatolia, with the following words:

“O My Son! It has been pointed out to you by Almighty Allah to go to the Land of Rum (Anatolia) to teach the Sunnah of your ancestor Muhammad (pbuh) through Taqwaa. Three lamps will appear in front of you and you will follow them; and in whichever place those lamps disappear from your sight, you will remain there. And your grave will be there too.”
When Emir Sultan waked up from his sleep, he found the three lamps with bright burning flames in front of him and he said: “So that’s what Allah has decreed for me.” Upon that he left his home that very day and followed the lamps on foot. The journey took weeks and one day the lamps suddenly went out. As Hadrat Ali (ra) said, the three lamps have guided him, and eventually brought him to Bursa, where he stayed till the end of his days.
Emir Sultan, was a scholar of Tafsir, Hadith, Theology, he was a Divan poet and a mystic. His real name was Muhammed bin Ali al-Huseyni al-Bukhari and his title was Shamseddin. His lineage goes back to the Prophet (pbuh), through Prophet’s daughter Fatima Zahra. He was called Muhammed Bukhari because he was born in Bukhara, Emir Bukhari because he was a Sayyid, and after he became Yıldırım Beyazıt Khan’s son-in-law, he was called Emir Sultan.
Al-Mujtaba – meaning “The Selected One” or “The Chosen One among many.” It is a title of the Nabi (Prophet) Muhammad, which was also granted to his grandson, the Caliph Al-Hasan ibn ‘Ali.



3.) The line @ 00:45:10

“What they call being a dervish is not about a Hırka and a Taj.”
“Being a dervish is about making the heart flourish, not wearing a Hırka.”
[by Yunus Emre]

What Yunus meant by this couplet is that a Dervish-hood, that is being a Dervish, is not a collection of ceremonies consisting of soulless shapes and some symbols and movements that have no depth of meaning. Being a dervish is all about making one’s heart flourish.
As it is commanded in a Hadîth-i-Sherîf:
“Verily, Allah does not look at your bodies and forms; but he casts an evil eye on your hearts.” (Muslim, Birr, 33)
In this respect, appearance and attire do not make the person a Dervish. Because ingenuity and grace is not in the dervish’s Hırka [Dervish’s coat], Taj [Dervish’s headdress] or any other symbolic items, it is in his heart.



4.) The line @ 00:45:49

“The service of the dervish to his Murshid (guide, mentor) is wonderful.”
“You don’t need to be a Sultan (ref. to Selim Yavuz) to lay your head on the doorstep.”
[to endure hardship, even if trampled underfoot]
[by Niyaz-i Misri]

The 1st verse of this couplet implies that being a Murshid’s follower (dervish) is so beautiful, that it is worth enduring all the hardships and difficulties dervishes encounter on their path (the 2nd verse).
Niyaz-i Misri masterfully managed to incorporate three things in the 2nd verse of this couplet. That is: a Dervish’s hardships, plus one of the practices of the Bektashi Order, as well as the story about Sultan Selim’s earring.

First of all, “the doorstep” – it refers to one of the many meanings of the word “dervish” (originally from Persian), and that meaning is “the doorstep”. And in Sufism, in which one word carries the whole lesson, it expresses that a “dervish must endure all the hardships he would face, even if it means being trampled on, as a house ‘doorstep’ is trampled on.”
Secondly,” to lay your head (on doorstep)” – it refers to the practice of the Order of Hajji Bektashi Veli to pierce the ears of the aspiring dervish candidates. At the entrance to the Lodge (Dergah, Tekke), after the necessary advices would have been given to those who wished to join the Order, a dervish candidate would lay down his head, have a hole made in his ear and an earring would be inserted. One of the conditions of the sect was that the candidates would never marry. For those who would later break this rule, their earrings would be ripped out of their ears and they would walk around with a torn ear.
And thirdly, “a Sultan” – it refers to the earring of Sultan Selim Yavuz. This implies that even if you are a great Sultan, humility and respect should always be shown. The earring in the left ear of Sultan Selim Yavuz, one of the greatest Ottoman Sultans, is known as one of the symbols of this Bektashi order, as well as it symbolises the Sultan’s support of the Order. It is said that Sultan Selim went to the Lodge and ‘laid his head’ on its doorstep and had the Sheikh pierce his ear. The earring in question can be seen dangling from Sultan Selim’s left ear in many of his portraits.



• Additional notes regarding this verses from Niyaz-i Misri:

These verses from Niyaz-i Misri are “taken from the future,” so to speak. Because neither Niyaz-i Misri nor Sultan Selim Yavuz were born yet. The verses were written somewhere in the middle of the 17th century.

Niyaz-i Misri (1616 – 1694) – a 17th-century poet of the Halvetiye Tarikat. He was the founder of the Misriyya branch of the 17th century Halveti order, a great Sheikh (Qutub) and a master of Sufi literature. He was a scholar (of Tafsir, Hadith and Fiqh) and a mystic. He was also known for his sermons that he gave at the Sultan Selim Mosque. In the mid-1600s, Niyaz-i Misri became the spiritual leader of the Istanbul Tekke (Lodge) of the Helveti Sufis, and established another Tekke in Bursa.

The Sultan Selim Yavuz (1470 – 1520) – Sultan Selim was inclined toward Sufism, and like his father supported Dervish Orders. He was described as a true dervish with an extraordinarily modest and simple life.

One of the stories about his earring says that once Sultan Selim Yavuz, wearing his earring on his left ear, went to Mecca to perform the Hajj. The Mufti of Mecca denied him entry on the grounds that Islam forbids males wearing earrings, because earrings symbolize slavery, which Islam absolutely rejects. All the Sultan had to say to convey the message, and to put the Mufti in his place, was: – “I am a slave of Allah, the Almighty Haqq, so I have no problem being considered a slave (with an earring).”

 
 

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HACI BAYRAM VELI EPISODE 12

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“No one can truly grasp the secret of the secrets.
none but HU [He, who is]
the Absolute Essence, Allah”

By Haci Bayram Veli

The Journey of Love: Haci Bayram-ı Veli Episode 12

When Haci Bayram Veli arrived at the Palace, Sultan Murat was waiting for him, expecting to see some good-for-nothing scum, who, according to rumours, harboured bad intentions towards his State and has cast an eye on his Throne.

However, what he saw in front of him was a great, perfect saint. The Sultan very quickly realized Bajram’s great knowledge and spiritual level, as well as the exceptional respect he commanded.

Realizing that what has been said about him was just slander and gossip, Murad apologized to him and showed him a great honour. He also asked him to stay and lead prayers in Eski Cami (the Old Mosque).

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HACI BAYRAM VELI EPISODE 11

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“No one can truly grasp the secret of the secrets.
none but HU [He, who is]
the Absolute Essence, Allah”

By Haci Bayram Veli

The Journey of Love: Hacı Bayram-ı Veli Episode 11

Hence, a senior Court Officer was sent to Ankara to bring Hacı Bayram to Edirne. However, he has been warned that in case the Mullah objected, he had an order to arrest him. During a meeting with Haci Bayram, the officer cited some of his “misdeeds” and said he was sent to escort him into the presence of Sultan Murat, by force if needed.

However, the Court Officer, thinking of “Nûr-ı Muhammedî” which he immediately noticed on Bajram’s blessed face, realized that what he had done was a great impertinence and he apologized to Haci Bayram Veli.

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