On his travels sometimes he would be a remedy for those that sorrowed, sometimes he would reconcile enemies, sometimes he would defend the rights of these who were treated unjustly, sometimes he would put local rulers and landowners to shame by asking them to act with justice. As we observed before, the local rulers and sultans of Anatolia was fighting one another, there have been massed killings, the Mongols were invading. In an age, when battles, killing and destruction were rampant in Anatolia, Yunus, the volunteer for peace, traveled among the local rulers sowing the seeds of affection, compassion and unity. Within the same way, may God permit us to follow an equivalent principle that Yunus did, may we’ve the determination, and therefore, the intention to serve all without discrimination during this world today where unpleasant things also are happening. Amin. During his lifetime Yunus didn’t claim to be a dervish nor did he describe himself as a sheikh or sultan.
He was content with Haqq, the reality or reality which is God, losing any sense of self or varlik, individual existence, within the presence of Haqq. During this way, he achieved the happiness of being yokluk, nothing, while at an equivalent time becoming a source of hope for the gharibs, the hidden beings living in their otherness. Yunus traveled to Syria and Azerbaijan also as through Anatolia. Sariköy, the place of his birth, is additionally the place where he died. Though several towns in Anatolia claim to possess Yunus’ mazar, his tomb, they are, in fact, his maqams, his spiritual stations within the world, places where he may need stopped to rest during his travels, where he may need visited people to discourse to them.
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The reverence for these places reveals what proportion the people of Anatolia valued Yunus, how they accepted and loved him. In fact, they appreciated and understood him well, aware that Yunus was truly on the brink of them, then they embraced him. He was, indeed, that friend who was aware of their sorrows, their difficulties in life; he never separated himself from their reality.
Furthermore, he was the sole poet of his time who turned his face towards them, composing his poems in their spoken tongue. He implicitly explained the foremost complex, the foremost profound and perplexing truths to the people in their own language, making it easy for them to know what he conveyed in his poems. Reference: Faruk Dilaver, Younas Emry: His Life and Selected Poems.