The Bektashis were originally one of many Sufi orders within Sunni Islam. By the 16th century, the order had adopted some tenets ofTwelver Shia Islam—including veneration ofAli (the son-in-law ofProphet Muhammad) and theTwelve Imams—as well as a variety ofsyncretic beliefs.
The Bektashis acquired political importance in the 15th century when the order dominated theJanissary Corps.[8] After the foundation of theTurkish Republic, the country's leader,Kemal Atatürk, banned religious institutions that were not part of theDirectorate of Religious Affairs, and the community's headquarters relocated to Albania.Salih Nijazi was the last Dedebaba in Turkey and the first in Albania. The order became involved in Albanian politics, and some of its members, includingIsmail Qemali, were major leaders of theAlbanian National Awakening.
In addition to the spiritual teachings of Haji Bektash Veli, the Bektashi order was later significantly influenced during its formative period by theHurufis (in the early 15th century), theQalandariyya stream of Sufism, figures likeAhmad Yasawi,Yunus Emre,Shah Ismail,Shaykh Haydar,Nesimi,Pir Sultan Abdal,Gül Baba,Sarı Saltık and to varying degrees more broadly theShia belief system circulating in Anatolia during the 14th to 16th centuries. The mystical practices and rituals of the Bektashi order were systematized and structured byBalım Sultan in the 16th century.
According to a 2005 estimate made byReshat Bardhi, there are over seven million Bektashis worldwide, though more recent studies put the figure as high as 20 million.[11] InAlbania, they make up 9% of the Muslim population and 5% of the country's population.[12] An additional 12.5 million Bektashis live inTurkey.[13] Bektashis are mainly found throughoutAnatolia, theBalkans and among Ottoman-eraGreek Muslim communities.[14] The termAlevi–Bektashi is a currently frequently used expression in the religious discourse of Turkey as an umbrella term for the two religious groups ofAlevism and Bektashism, despite the distinct origins and separate belief systems of both.[15]
Bektashism originated inAnatolia as the followers of the 13th-century scholarBektash,[16] who himself studied under Central Asian mysticAhmad Yasawi.[17] The doctrines and rituals of the Bektashiyya were codified by the mysticBalim Sultan, who is considered thepīr-i thānī ('the Second Elder') by Bektashians.[16]
It was originally founded as a Sufi movement.[18][19] The branch became widespread in theOttoman Empire, their lodges scattered throughout Anatolia as well as in theBalkans. It became the official order of theJanissary corps, the elite infantry corp of theOttoman Army.[20] Therefore, they also became mainly associated with Anatolian and Balkan Muslims ofEastern Orthodox convert origin, mainlyAlbanians and northernGreeks (although most leading Bektashian babas were of southern Albanian origin).[21][failed verification] In 1826, the Bektashian order was banned throughout the Ottoman Empire bySultanMahmud II for having close ties with theJanissary corps.[20] Many Bektashian dervishes were exiled, and some were executed.[20] Theirtekkes were destroyed and their revenues were confiscated.[20] This decision was supported by the Sunni religious elite as well as the leaders of other, more orthodox, Sufi orders. Bektashis slowly regained freedom with the coming of theTanzimat era. After the foundation of the Turkish Republic,Kemal Atatürk shut down the lodges in 1925. Consequently, the Bektashian leadership moved toAlbania and established their headquarters in the city ofTirana. Among the most famous followers of Bektashian in the 19th century Balkans wereAli Pasha[22][23][24][25][26][27] andNaim Frashëri.
After lodges in Turkey were shut down, the order's headquarters moved toAlbania.[28] On 20 March 1930,Salih Nijazi was elected as theDedebaba of the Bektashian community in Albania. Prior to Nijazi, the Dedebaba was Haxhi Fejzullah in Turkey.[29] Njazi established theBektashi World Headquarters inTirana.[28] Its construction was finished in 1941 during theItalian occupation of Albania.[28] Nijazi promoted Bektashian Islam by introducing major ceremonies at popular tekkes.[28] After he was murdered, Ali Riza succeeded him as the Dedebaba.[28]
Despite the negative effect of the ban of lodges on Bektashian culture, most Bektashians in Turkey have been generally supportive of secularism to this day, since these reforms have relatively relaxed the religious intolerance that had historically been shown against them by the official Sunni establishment.
In the Balkans the Bektashian order had a considerable impact on the Islamization of many areas, primarily Albania andBulgaria, as well as parts ofMacedonia, particularly among Ottoman-eraGreek Muslims from western Greek Macedonia such as theVallahades. By the 18th century Bektashism began to gain a considerable hold over the population of southern Albania and northwestern Greece (Epirus and western Greek Macedonia). Following the ban on Sufi orders in theRepublic of Turkey, the Bektashian community's headquarters was moved from Hacıbektaş in central Anatolia, to Tirana, Albania. In Albania, the Bektashian community declared its separation from the Sunni community and they were perceived ever after as a distinct Islamic sect rather than a branch of Sunni Islam.
Bektashism continued to flourish until the Second World War. After the communists took power in 1945, several babas and dervishes were executed and a gradual constriction of Bektashian influence began. Ultimately, in 1967 alltekkes were shut down whenEnver Hoxha banned all religious practice. When this ban was rescinded in 1990 the Bektashism reestablished itself, although there were few left with any real knowledge of the spiritual path. Nevertheless, many "tekkes"(lodges) operate today in Albania. The most recent head of the order in Albania wasHajjiReshat BardhiDedebaba (1935–2011) and the maintekke has been reopened in Tirana. In June 2011BabaEdmond Brahimaj was chosen as the head of the Bektashian order by a council of Albanian babas. Today sympathy for the order is generally widespread in Albania where approximately 20% of Muslims identify themselves as having some connection to Bektashism.
There are also important Bektashian communities among the Albanian communities ofNorth Macedonia andKosovo, the most important being theArabati Baba Teḱe in the city ofTetovo, which was until recently under the guidance ofBaba Tahir Emini (1941–2006). Following the death ofBaba Tahir Emini, thededelik of Tirana appointedBaba Edmond Brahimaj (known asBaba Mondi), formerly head of the Turan Tekke ofKorçë, to oversee theHarabati baba tekke. A splinter branch of the order has recently sprung up in the town ofKičevo which has ties to the Turkish Bektashian community under Haydar Ercan Dede rather than Tirana. A smaller Bektashiantekke, the Dikmen Baba Tekkesi, is in operation in the Turkish-speaking town ofKanatlarci, North Macedonia that also has stronger ties with Turkey's Bektashis. In Kosovo, the relatively small Bektashian community has atekke in the town ofGjakovë and is under the leadership ofBaba Mumin Lama and it recognizes the leadership of Tirana.
In Bulgaria, thetürbes of Kıdlemi Baba, Ak Yazılı Baba,Demir Baba andOtman Baba function as heterodox Islamic pilgrimage sites and before 1842 were the centers of Bektashiantekkes.[30] Bektashis continue to be active in Turkey and their semi-clandestine organizations can be found in Istanbul,Ankara andİzmir. There are currently two rival claimants to the dedebaba in Turkey: Mustafa Eke and Haydar Ercan. A large functioning Bektashiantekke was also established in theUnited States in 1954 byBaba Rexheb. Thistekke is found in the Detroit suburb ofTaylor and the tomb (türbe) of Baba Rexheb continues to draw pilgrims of all faiths.
In 2002, a group of armed members of theIslamic Religious Community of Macedonia (ICM), aSunni group that is the legally recognized organisation which claims to represent allMuslims inNorth Macedonia, invaded the Bektashian Order'sArabati Baba Teḱe in an attempt to reclaim thistekke as amosque although the facility has never functioned as such. Subsequently, the Bektashian Order of North Macedonia sued the government for failing to restore the tekke to the Bektashians, pursuant to a law passed in the early 1990s returning properties previously nationalized under theYugoslav government. The law, however, deals with restitution to private citizens, rather than religious communities.[31]
The ICM claim to the tekke is based upon their contention to represent all Muslims in North Macedonia; and indeed, they are one of two Muslim organizations recognized by the government, both Sunni. The Bektashian community filed for recognition as a separate religious community with the Macedonian government in 1993, but the Macedonian government has refused to recognize them.[31]
Diagram showing Bektashi as well as other Sufi orders.
Bektashis believe inGod and follow all theprophets.[33] Bektashis claim the heritage of Haji Bektash Veli, who was a descendant ofAli,Husayn ibn Ali,Ali al-Sajjad and other Imams.[33][34] In contrast to many Twelver Shia, Bektashis respect all companions of Muhammad, includingAbu Bakr,Umar,Uthman,Talha andMu'awiya, though considerAli to be the superior of all companions.[10]
Bektashians follow the teachings of Haji Bektash, who preached about the Twelve Imams. Bektashis differ from other Muslims by also following the Fourteen Innocents, who either died in infancy or were martyred with Husayn.[35]Abbas ibn Ali is also an important figure in Bektashism, and Bektashians visit MountTomorr to honor him during an annual pilgrimage to theAbbas Ali Türbe on August 20–25.[36]
In addition to the Muslim daily five prayers, Bektashians have two specific prayers, one at dawn and one at dusk for the welfare of all humanity.[33] Bektashism places much emphasis on the concept ofWahdat al-Wujud (Arabic:وحدة الوجود,romanized: Unity of Being) that was formulated byIbn Arabi.
Malakat is an important text of Bektashian written by Haji Bektash.[37] Bektashis also follow the Quran and Hadith.
Bektashis follow the modern-day Bektashian Dedebabate, currently headed byBaba Mondi. Bektashis consider the dedebaba as their leader overseeing the entire branch.
Bektashism is also heavily permeated with Shiite concepts, such as the marked reverence of Ali, the Twelve Imams, and the ritual commemoration ofAshura marking theBattle of Karbala. The oldPersian holiday ofNowruz is celebrated by Bektashis as Ali's birthday (see alsoNevruz in Albania).
The Bektashian Order is a Sufi order and shares much in common with other Islamic mystical movements, such as the need for an experienced spiritual guide—called ababa in Bektashian parlance — as well as the doctrine of "the four gates that must be traversed": the "Sharia"(religious law), "Tariqah"(the spiritual path), "Marifa"(true knowledge), "Haqiqa"(truth).
There are many other practices and ceremonies that share similarities with other faiths, such as a ritual meal (muhabbet) and yearly confession of sins to ababa (magfirat-i zunub مغفرة الذنوب). Bektashis base their practices and rituals on their non-orthodox andmystical interpretation and understanding of theQuran and the prophetic practice (Sunnah). They have no written doctrine specific to them, thus rules and rituals may differ depending on under whose influence one has been taught. Bektashis generally revere Sufi mystics outside of their own order, such asibn Arabi,al-Ghazali andRumi, who are close in spirit to them despite many of being from more mainstream Islamic backgrounds.
As with other Muslims, Bektashis do not consume pork and consider itharam ("prohibited") and in addition, do not consider rabbit.[38][39]Rakia, afruit brandy, is used as a sacramental element by in Bektashism,[40] where it is not considered alcoholic and is referred to as "dem".[41]
Poetry plays an important role in the transmission of Bektashian spirituality. Several important Ottoman-era poets were Bektashis, andYunus Emre, the most acclaimed poet of theTurkish language, is generally recognized as a subscriber to the Bektashian order.
Like many Sufis, the Bektashis were quite lax in observing daily Muslim laws, and women as well as men took part in ritual wine drinking and dancing during devotional ceremonies. The Bektashis in the Balkans adapted such Christian practices as the ritual sharing of bread and the confession of sins. Bektashi mystical writings made a rich contribution to Sufi poetry.[42]
A poem from Bektashi poetBalım Sultan (died c. 1517/1519):
İstivayı özler gözüm,(My eye seeks out repose,)
Seb'al-mesânîdir yüzüm,(my face is the 'oft repeated seven (i.e. theSuraAl-Fatiha),)
Like most other Sufi orders, Bektashism isinitiatic, and members must traverse various levels or ranks as they progress along the spiritual path to theReality. The Turkish names are given below, followed by their Arabic and Albanian equivalents.[44]
First-level members are calledaşıks عاشق (Albanian:ashik). They are those who, while not having taken initiation into the order, are nevertheless drawn to it.
Following initiation (callednasip), one becomes amühip محب (Albanian:muhib).
After some time as amühip, one can take further vows and become adervish.
The next level above dervish is that ofbaba. Thebaba (lit. father) (Albanian:atë) is considered to be the head of atekke and qualified to give spiritual guidance (irshad إرشاد).
Above thebaba (Albanian:gjysh) is the rank ofhalife-baba (ordede, grandfather).
Thededebaba (Albanian:kryegjysh) is traditionally considered to be the highest ranking authority in the Bektashian Order. Traditionally the residence of thededebaba was the Pir Evi (The Saint's Home) which was located in the shrine ofHajji Bektash Wali in the central Anatolian town ofHacıbektaş (aka Solucakarahüyük), known as theHajibektash complex.
Traditionally there were twelve of these hierarchical rankings, the most senior being thededebaba (great-grandfather).
TheWorld Bektashi Congress, also called the National Congress of the Bektashi, a conference during which members of the Bektashi Community make important decisions, has been held in Albania several times. Since 1945, it has been held exclusively inTirana. The longest gap between two congresses lasted from 1950 to 1993, when congresses could not be held duringCommunist rule in Albania. A list of congresses is given below.[44][47]
^Ayhan Kaya (2016) The Alevi-Bektashi order in Turkey: syncreticism transcending national borders, Southeast European and Black Sea Studies, 16:2, 275–294, DOI: 10.1080/14683857.2015.1120465
^Miranda Vickers (1999),The Albanians: A Modern History, London: I.B. Tauris, p. 22,ISBN9781441645005,archived from the original on 19 May 2016, retrieved20 October 2015,Around that time, Ali was converted to Bektashism by Baba Shemin of Kruja...
^Robert Elsie (2004),Historical Dictionary of Albania, European historical dictionaries, Scarecrow Press, p. 40,ISBN9780810848726,OCLC52347600,archived from the original on 28 April 2016, retrieved20 October 2015,Most of the Southern Albania and Epirus converted to Bektashism, initially under the influence of Ali Pasha Tepelena, "the Lion of Janina", who was himself a follower of the order.
^Stavro Skendi (1980),Balkan Cultural Studies, East European monographs, Boulder, p. 161,ISBN9780914710660,OCLC7058414,archived from the original on 2 May 2016, retrieved12 November 2015,The great expandion of Bektashism in southern Albania took place during the time of Ali Pasha Tepelena, who is believed to have been a Bektashi himself
^Algar, Hamid.The Hurufi Influence on Bektashism: Bektachiyya, Estudés sur l'ordre mystique des Bektachis et les groupes relevant de Hadji Bektach. Istanbul: Les Éditions Isis. pp. 39–53.
Doja, Albert. 2006. "A political history of Bektashism from Ottoman Anatolia to Contemporary Turkey." Journal of Church and State 48 (2): 421–450.doi=10.1093/jcs/48.2.423.
Muhammed Seyfeddin Ibn Zulfikari Derviş Ali; Bektaşi İkrar Ayini, Kalan Publishing, Translated from Ottoman Turkish by Mahir Ünsal Eriş, Ankara, 2007Turkish
Saggau, Emil BH. "Marginalised Islam: Christianity's role in the Sufi order of Bektashism." InExploring the Multitude of Muslims in Europe, pp. 183–197. Brill, 2018.
Yürekli, Zeynep (2012).Architecture and hagiography in the Ottoman Empire : the politics of Bektashi shrines in the classical age. Farnham, Surrey Burlington, VT: Ashgate.ISBN978-1-4094-1106-2.OCLC776031990.
Frashëri, Naim Bey.Fletore e Bektashinjet. Bucharest: Shtypëshkronjët të Shqipëtarëvet, 1896; Reprint: Salonica: Mbrothësia, 1909. 32 pp.
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