Bektashi
The
Bektashi order (
Turkish:
Bektaşi) is a
Sufi religious order (
Tarika or Tekke). It was founded in the
13th century by the
Islamic
saint Hacı Bektaş Veli. The Bektashi order was greatly influenced during its fomulative period by the
Hurufi Ali al-'Ala in the
15th century and reorganized by Balim Sultan in the
16th century.
While it is convenient to view Bektashism as a blend of both
Shi'a and Sufi concepts, the Bektashi Order contains rituals and doctrines distinct from mainstream Islam. Bektashis have always had wide appeal and influence as a discipline and people.
Bektashism and
Alevism are closely related in terms of both philosophy and culture. In present day
Turkey, they are generally regarded as parts of an integrated Alevi-Bektashi culture. In post-Ottoman
Albania, Bektashism evolved into a more distinct Islamic sect rather than a traditional Sufi order.
Bektashism is a Sufi order and shares much in common with other Islamic mystical movements, such as the need for an experienced spiritual guide
Murshid مرشد, the doctrine of the four gates
Shari'ah شريعة,
Tariqah طريقة,
Ma'rifah معرفة,
Haqiqah حقيقة. Bektashism places much emphasis on the concept of
Wahdat-ul-Wujood وحدة الوجود, the "Unity of Being" that was formulated by
Ibn Arabi. This has often been erroneously labeled by Westerners as
pantheism, although it is a concept closer to
panentheism. Bektashism is also heavily permeated with Shi'ite concepts, such as the marked veneration of
'Ali, the Twelve
Imams and the ritual commemoration of the Ashurah marking the
Battle of Karbala. The old Persian holiday of
Noruz is also celebrated by Bektashis as being Imam Ali's birthday.
In keeping with the central belief of
Wahdat al-Wujud the Bektashi see reality contained in
Allah-
Muhammad-
Ali, a single unified entity. Bektashi do not consider this a form of
trinity. There are many other practices and ceremonies that share similarity with other faiths, such as a ritual meal (
muhabbet), and yearly confession of sins to a baba (
magfirat-i zunub مغفرة الذنوب). This has led many to form theories of borrowing and syncretism from Christianity and Gnosticism. Bektashis base their practices and rituals on their non-orthodox and mystical interpretation and understanding of the
Qur'an and the Prophetic practice (
Sunnah). They have no written docrine 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 as
Al-Ghazali and
Jelalludin Rumi who are close in spirit to them.
Bektashis hold that the Qur'an has two levels of meaning: an outer (
zahir ظاهر) and an inner (
batin باطن). They hold the latter to be superior and eternal and this is reflected in their understanding of both the universe and humankind (This view can also be found in
Ismaili Islam - see
Batiniyya).
Bektashism is also initiatic and members must traverse various levels or ranks as they progress along the spiritual path to Reality. First level members are called
aşıks عاشق. They are those who, while not having taken initiation into the order are nevertheless draw to it. Following initiation (called
nesib)one becomes a
mühip محب. After some time as a
mühip, one can take further vows and become a
dervish. The next level above dervish is that of
baba. The
baba (lit. father)is considered to be the head of a tekke and qualified to give spiritual guidance (
irshad إرشاد). Above the
baba is the rank of
halife-baba (or
dede, grandfather). Traditionally there were twelve of these, the most senior being the
dedebaba (great-grandfather). The
dedebaba was considered to be the highest ranking authority in the Bektashi Order. Traditionally the residence of the dedebaba was the Pir Evi (The Saint's Home)which was located in the shrine of
Haji Bektash in the central Anatolian town of Hacıbektaş (aka Solucakarahüyük).
Some folk religious practices remain in Bektashism and certain practices are also found to a lesser extent in
Balkan Christianity and non-Bektashi Balkan
Islam as well, according to some
Western Islamic scholars.
The Bektashi order was widespread in the
Ottoman Empire, their lodges being scattered throughout
Anatolia as well as many parts of
Balkans and the imperial city of
Istanbul.
The order had close ties with the
Janissary corps, the bulk of the Ottoman Army. (Nicolle, David; pg 29) With the abolition of
Janissaries, the Bektashi order was banned throughout Ottoman Empire by
Sultan Mahmud II in 1826. This decision was supported by the Sunni religious elite as well as the leaders of other, more orthodox, Sufi orders. Bektashi tekkes were closed and their dervishes were exiled. Bektashis slowly regained freedom with the coming of the Tanzimat era. However, after the foundation of republic,
Kemal Ataturk banned all Sufi orders and shut down the lodges in 1925. Consequently, the Bektasi leadership moved to
Albania and established their headquarters in the city of
Tirana.
It is interesting to note that, despite the negative effect of this ban on Bektashi culture, most Bektashis 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 Bektashi order had a considerable impact on the Islamization of many areas, primarily Albania, Greece and Bulgaria, as well as parts of Macedonia. By the 18th century Bektashism began to gain a considerable hold over the population of southern Albania and northern Greece. Following the ban on Sufi orders in the Republic of Turkey, the Bektashi community's headquarters was moved from Hacibektas in central Anatolia to Tirana, Albania. In Albania the Bektashi community declared its separation from the Sunni community and they were recognized ever after as a distinct Islamic sect rather than a branch of Sunni Islam, as are most other Sufi orders. 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 Bektashi influence began. Ultimately, in 1967 all tekkes were shut down when
Enver 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 current head of the order in Albania is Haji Reshat Bardhi Dedebaba and the main
tekke has been reopened in Tirana. Approximately 20% of Albanians identify themselves as having some connection to the Bektashis. There are also important Bektashi communities among the Albanian communities of
Macedonia and
Kosovo, the most important being the Harabati Baba Tekke in the city of
Tetovo, was until recently under the guidance of Baba Tahir Emini (1941-2006). Following the death of Baba Tahir Emini, the dedelik of Tirana appointed Baba Edmond Brahimaj (Baba Mondi), fomerly head of the Turan Tekke of
Korçë, to oversee the Harabati Baba Tekke. A smaller Bektashi tekke, the Dikmen Baba Tekkesi, is in operation in the Turkish-speaking town of Kanatlarci, Macedonia. In Kosovo the relatively small Bektashi community has a tekke in the town of
Ðakovica (Gjakovë)and is under the leadership of Baba Mumin Lama.
Bektashis continue to be active in Turkey and their semi-clandestine organizations can be found in Istanbul, Ankara and Izmir. There are currently two rival claimants to the dedebaba in Turkey: Mustafa Eke and Haydar Ercan.
A large functioning Bektashi tekke was also established in the United States in
1954 by
Baba Rexheb. This tekke is found in the Detroit suburb of Taylor and the tomb (
Turbe) of Baba Rexheb continues to draw pilgrims of all faiths.
It has also been widely believed that the controversial
17th century Jewish Messiah
Sabbatai Zevi was greatly influenced by Bektashi sufis after his apostacy to Islam. His tomb in the
Montenegrin town of
Ulcinj is still venerated by local Muslims.
Poetry plays an important role in the transmission of Bektashi spirituality. Several important Ottoman-era poets were Bektashis, and
Yunus Emre, the most acclaimed poet of
Turkish language, is generally recognized as a subscriber to the Bektashi order.
The Bektashi order is a
Sufi religious order (
Tarika) and
folk figure, the butt of common jokes, anecdotes, or stories in some
Islamic societies, particularly in
Turkey. In these stories, the Bektashi acts as a free thinker and lives beyond the rules of institutional
Islam and in that manner challenges the values of the society and popular perception of Islam. In these jokes, the Bektashi are generally referred to as
Baba Erenler (Wise fathers, plural (
ler) showing respect).
*
Bektashi jokes*
Kizilbash*
Tetovo*
Tekke*
Dervish*
Alawite*
Alevi*
The Bektashi order of Sufis*
The Bektashi Order of Dervishes*
bektashi jokes*
John Shindeldecker - Turkish Alevis Today*
Alevi Bektasi*
Hurufi influence on Bektashism*Naim Frasheri's "Bektashi Pages" [
1]
*Nicolle, David; UK (1995). The Janissaries (5th).
Osprey Publishing. ISBN 1-85532-413X.
