Bektashism

Template:Cleanup Template:Redirect Template:Short description Template:Use dmy dates Template:Infobox organization Template:Bektashi Template:Sufism Bektashism (Template:Langx, Template:Langx) is a Sufi order of Islam that evolved in 13th-century western Anatolia and became widespread in the Ottoman Empire. It is named after the walī (saint) Haji Bektash Veli, with adherents called Bektashis. Origins of Haji Bektash's teachings can be traced back to the scholar Ahmad Yasawi of Turkestan.<ref>Template:Cite journal</ref><ref>Template:Cite journal</ref><ref>Template:Cite journal</ref><ref>Template:Cite book</ref> Highest title in Bektashi chain of succession is Dedebaba, followed by Halifebaba and Baba.

The Bektashi Order of Tirana is currently led by Baba Mondi, recognized as the eighth Dedebaba, whose seat is at the order’s headquarters in Tirana, Albania.<ref name="EI">Template:EI2</ref><ref name="BEKTĀŠĪYA" /><ref>Template:Cite web</ref> However, Bektashi Order of Tirana is not recognized by Turkish Bektashis, specifying that Bektashi principles require Dedebaba to be in Anatolia, and the Albanian chain of succession never had Dedebabate.<ref>Template:Cite web</ref>

The Bektashis were originally one of many Sufi orders within Sunni Islam. By the 16th century, the order had adopted some tenets of Twelver Shi'ism—including veneration of Ali, the cousin and son-in-law of the Prophet Muhammad, and the Twelve Imams—as well as a variety of syncretic beliefs.

The Bektashis acquired political importance in the 15th century when the order dominated the Janissary Corps.<ref>Template:Cite web</ref> After the foundation of Turkey, the country's leader, Mustafa Kemal Atatürk, banned all Islamic orders to install the Directorate of Religious Affairs as sole governing entity over religion, 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, including Ismail Qemali, were major leaders of the Albanian National Awakening.

Bektashis believe in the ismah of the prophets and messengers and the Fourteen Infallibles: the Prophet Muhammad, his daughter Fatima, and the Twelve Imams.<ref>Template:Cite book</ref> In contrast to many Twelver Shia, Bektashis respect all of the Companions of Muhammad, including Abu Bakr, Umar, Uthman, Talha and Mu'awiya, with Ali considered the greatest of the Companions.<ref name=":0">Template:Cite book</ref>

In addition to the spiritual teachings of Haji Bektash Veli, the Bektashi Order was later significantly influenced during its formative period by Hurufism (in the early 15th century), the antinomian dervish order of the qalandars, figures like Ahmad Yasawi, Yunus Emre, the Safavid emperor and head of the Safavid order and Messiah Ismail I, Shaykh Haydar, Nesimi, Pir Sultan Abdal, Gül Baba, Sarı Saltık and to varying degrees more broadly the Shia belief system circulating in Anatolia during the 14th to 16th centuries. The mystical practices and rituals of the Bektashi Order were systematized and structured by Balım Sultan in the 16th century.

According to a 2005 estimate by Reshat Bardhi, there are over seven million Bektashis worldwide, though more recent studies put the figure as high as 20 million.<ref>Template:Cite book</ref> In Albania, they make up 9% of the Muslim population and 5% of the country's population.<ref>Census 2023</ref> An additional 12.5 million Bektashis live in Turkey.<ref>Template:Cite web</ref> Bektashis are mainly found throughout Anatolia, the Balkans and among Ottoman-era Greek Muslim communities.<ref>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</ref> The term Alevi–Bektashi is used frequently in current Turkish religious discourse as an umbrella term for Alevism and Bektashism, despite their distinct origins and separate belief systems.<ref>Template:Cite web</ref> Alevi/Bektashi is officially recognized through Ministry of Culture and Tourism under the 'Presidency of Alevi/Bektashi Culture'.<ref name="alevibektasi">Template:Cite web</ref>

History

Origins and establishment

Interior view of Arabati Baba Teḱe, Tetovo, North Macedonia.

Haji Bektash Veli Complex

World Headquarters of the Bektashi

Bektashism originated in Anatolia as the followers of the 13th-century scholar Bektash,Template:Sfn who himself studied under the mystic Ahmad Yasawi, who was born in Sayram, now in southern Kazakhstan.<ref>Template:Cite journal</ref> The doctrines and rituals of the Bektashis were codified by the mystic Balım Sultan, who is considered the Template:Transliteration (“the Second Elder”) by Bektashis.Template:Sfn

It was originally founded as a Sufi movement.<ref>Template:Cite journal</ref><ref>J. K. Birge (1937), The Bektashi Order of Dervishes, London.</ref> The branch became widespread in the Ottoman Empire, with its lodges scattered throughout Anatolia and the Balkans. It became the official order of the Janissaries, the elite infantry corps of the Ottoman military.<ref name=":2">Template:Cite web</ref> Therefore, they also became mainly associated with Anatolian and Balkan Muslims of Eastern Orthodox convert origin, mainly Albanians and northern Greeks (although most leading Bektashi babas were of southern Albanian origin).<ref>Nicolle, David; pg 29</ref>Template:Failed verification In 1826, the Bektashi order was banned throughout the Ottoman Empire by Sultan Mahmud II for having close ties with the Janissary corps.<ref name=":2" /> Many Bektashi dervishes were exiled, and some were executed,<ref name=":2" /> while tekkes were destroyed and their revenues were confiscated.<ref name=":2" /> This decision was supported by the Sunni religious elite and the leaders of other, more orthodox, Sufi orders. Bektashis slowly regained freedom with the coming of the Tanzimat. After the foundation of the Turkish Republic, Mustafa Kemal Atatürk shut down the lodges in 1925. Consequently, the Bektashi leadership moved to Albania and established their headquarters in Tirana. Among the most famous followers of Bektashi in the 19th-century Balkans were Ali Pasha of Yanina<ref>Template:Citation</ref><ref>Template:Citation</ref><ref>Template:Citation</ref><ref>Template:Citation</ref><ref>Template:Citation</ref><ref>Template:Citation</ref> and Naim Frashëri.

Dedebabate

After the lodges in Turkey were shut down, the order's headquarters moved to Albania.<ref name="Elsie 20195">Template:Cite book</ref> On 20 March 1930, Salih Nijazi was elected as the Dedebaba of the Bektashi community in Albania. Before Nijazi, the Dedebaba was Haxhi Fejzullah in Turkey.<ref>Template:Cite web</ref> Njazi established the Bektashi World Headquarters in Tirana.<ref name="Elsie 20195"/> Its construction was finished in 1941 during the Italian occupation of Albania.<ref name="Elsie 20195"/> Nijazi promoted Bektashi Islam by introducing major ceremonies at popular tekkes.<ref name="Elsie 20195"/> After he was murdered, Ali Riza succeeded him as the Dedebaba.<ref name="Elsie 20195"/>

Despite the negative effect of the ban on lodges on Bektashi culture, most modern Bektashis in Turkey have been generally supportive of secularism, 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 influence on the Islamization of many areas, primarily Albania and Bulgaria, as well as parts of Macedonia, particularly among Ottoman-era Greek Muslims from western Greek Macedonia such as the Vallahades. By the 18th century, Bektashism began to gain a considerable hold over southern Albania and northwestern Greece (Epirus and western Greek Macedonia). Following the ban on Sufi orders in the Republic of Turkey, the Bektashi community's headquarters was moved from Hacıbektaş in central Anatolia, to Tirana, Albania. In Albania, the Bektashi community declared its separation from the Sunni community and they have since perceived 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 Bektashi influence began. Ultimately, in 1967 all tekkes were shut down when Enver Hoxha banned all religious practice. When the 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 was Hajji Reshat Bardhi Dedebaba (1935–2011) and the main tekke has been reopened in Tirana. In June 2011, Baba Edmond Brahimaj was chosen as the head of the Bektashi Order by a council of Albanian babas. Today, sympathy for the Order is generally widespread in Albania where approximately 20% of Muslims self-report as having some connection to Bektashism.

There are also important Bektashi communities among the Albanian communities of North Macedonia and Kosovo, the most important being the Arabati Baba Teḱe in the city of Tetovo, which 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 (known as Baba Mondi), formerly head of the Turan Tekke of Korçë, to oversee the Harabati baba tekke. A splinter branch of the order has recently sprung up in the town of Kičevo which has ties to the Turkish Bektashi community under Haydar Ercan Dede rather than Tirana. A smaller Bektashi tekke, the Dikmen Baba Tekkesi, is in operation in the Turkish-speaking town of Kanatlarci, North Macedonia that also has stronger ties with Turkish Bektashis. In Kosovo, the relatively small Bektashi community has a tekke in the town of Gjakovë and is under the leadership of Baba Mumin Lama and it recognizes the leadership of Tirana.

In Bulgaria, the türbes of Kıdlemi Baba, Ak Yazılı Baba, Demir Baba, and Otman Baba function as heterodox Islamic pilgrimage sites, and before 1842 were the centers of Bektashi tekkes.<ref>Template:Cite journal</ref> Bektashis continue to be active in Turkey and their semi-clandestine organizations can be found in Istanbul, Ankara and İzmir. There are currently two rival claimants to the Dedebabate in Turkey: Mustafa Eke and Haydar Ercan. A large, functioning Bektashi tekke was established in the United States in 1954 by Baba Rexheb in the Detroit suburb of Taylor,and the tomb (türbe) of Baba Rexheb continues to draw pilgrims of all faiths.

Arabati Baba Teḱe controversy

In 2002, a group of armed members of the Islamic Religious Community of Macedonia (ICM), a Sunni group that is the legally recognized organisation which claims to represent all Muslims in North Macedonia, invaded the Bektashi order's Arabati Baba Teḱe in an attempt to reclaim this tekke as a mosque although the facility has never functioned as such. Subsequently, the Bektashi Order of North Macedonia sued the government for failing to restore the tekke to the Bektashis, pursuant to a law passed in the early 1990s returning properties previously nationalized under the Yugoslav government. The law, however, deals with restitution to private citizens, rather than religious communities.<ref name="autogenerated1">Template:Cite web</ref>

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 Bektashi community filed for recognition as a separate religious community with the Macedonian government in 1993, which has refused to recognize them.<ref name="autogenerated1" />

Proposed sovereign state

On 21 September 2024, it was reported that Prime Minister Edi Rama of Albania was planning to create the Sovereign State of the Bektashi Order, a sovereign microstate for the order within the Albanian capital of Tirana. Rama said the aim of the new state would be to promote religious tolerance and a moderate version of Islam.<ref name="w792">Template:Cite web</ref>

Beliefs

Diagram showing Bektashi as well as other Sufi orders.

Bektashis believe in God and follow all Islamic prophets.<ref name=":1">Template:Cite web</ref> Bektashis claim the heritage of Haji Bektash Veli, who was a descendant of Ali, Husayn ibn Ali, Ali al-Sajjad and other Imams.<ref name=":1" /><ref>Template:Cite web</ref> In contrast to many Twelver Shia, Bektashis respect all companions of Muhammad, including Abu Bakr, Umar, Uthman, Talha, Mu'awiya, and Ali who is considered the greatest of them.<ref name=":0" />

Bektashis 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.<ref>Template:Cite book</ref> Abbas ibn Ali is also an important figure in Bektashism, and Bektashis visit Mount Tomorr to honor him in an annual pilgrimage to the Abbas Ali Türbe on August 20–25.<ref name="Elsie">Template:Harvnb.</ref>

In addition to the Muslim five daily prayers, Bektashis have two specific prayers, one at dawn and another at dusk for the welfare of all humanity.<ref name=":1" /> Bektashism places much emphasis on the concept of Wahdat al-Wujud (Template:Langx) that was formulated by Ibn Arabi.

Malakat is an important Bektashi text, perhaps written by Haji Bektash.<ref>Template:Cite web</ref> Some scholars question whether the Malakat was actually authored by Haji Bektash. Resultingly, those scholars question whether the presentation of Haji Bektash and Bektashism as orthoprax in Islam (practicing orthodox Islam). There remains dispute as to whether Bektashis have historically followed the shariah law of Islam. For example, they are known to use both wine and raki in their ceremonial meetings, and were not known, in earlier times, to have observed the fast of Ramadan or the obligation of five daily prayer times. (ref: "Conforming Haji Bektash: A Saint and His Followers between Orthopraxy and Heteropraxy"; Mark Soileau, Die Welt des Islams 54 (2014) 423-459)

Bektashis follow the modern-day Bektashi Dedebabate, currently headed by Baba Mondi. Bektashis consider the Dedebaba as leader over 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 of Ashura marking the Battle of Karbala. The old Persian holiday of Nowruz is celebrated by Bektashis as Ali's birthday (see also Nevruz in Albania).

The Bektashi 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 a baba in Bektashi parlance — as well as the Sufi doctrine of "the four gates that must be traversed": Sharī'a (religious law), Ṭarīqa (the spiritual path), Ma'rifa (true knowledge), and Ḥaqīqa (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 a baba (magfirat-i zunub مغفرة الذنوب). Bektashis base their practices and rituals on their non-orthodox and mystical interpretation and understanding of the Quran and the prophetic practice (Sunnah). They have no written doctrine specific to them, so rules and rituals may vary from one baba to another. Bektashis generally revere non-Bektashi Sufi mystics, such as ibn Arabi, al-Ghazali and Rumi, who are close to Bektashism in spirit though many are from more mainstream Islamic backgrounds.

Like other Muslims, Bektashis consider pork haram (prohibited) and do not consume it, though, unlike other Muslims, they also avoid eating rabbit.<ref>Template:Cite book</ref><ref>Template:Cite book</ref> Rakia, a fruit brandy, is used sacramentally in Bektashism,<ref>Template:Cite web</ref> where it is not considered alcoholic and is referred to as Dem.<ref>Template:Cite journal</ref>

Poetry and literature

Template:Alevism 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 the Turkish language, is generally recognized as a subscriber to the Bektashi order.

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.<ref>Template:Cite web</ref>

A poem from Bektashi poet Balım Sultan (died c. 1517/1519): Template:Blockquote

Community hierarchy

Like most other Sufi orders, Bektashism is initiatic, and members must traverse various levels or ranks as they progress along the spiritual path to the Reality. The Turkish names are given below, followed by their Arabic and Albanian equivalents.<ref name="Elsie 2019"/>

1. First-level members are called aşıks عاشق (Template:Langx). They are those who, while not having taken initiation into the order, are nevertheless drawn to it.
2. Following initiation (called nasip), one becomes a mühip محب (Template:Langx).
3. After some time as a mühip, one can take further vows and become a dervish.
4. The next level above dervish is that of baba. The baba (lit. father) (Template:Langx) is considered to be the head of a tekke and qualified to give spiritual guidance (irshad إرشاد).
5. Above the baba (Template:Langx) is the rank of halife-baba (or dede, grandfather).
6. The dedebaba (Template:Langx) is traditionally 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 Hajji Bektash Wali in the central Anatolian town of Hacıbektaş (aka Solucakarahüyük), known as the Hajibektash complex.

Traditionally there were twelve of these hierarchical rankings, the most senior being the dedebaba (great-grandfather).

Administration

Template:See also In Albania, the World Headquarters of the Bektashi (Template:Langx) divides the country into 6 different administrative districts (similar to Christian parishes and patriarchates), each of which is called a gjyshata.<ref name="Elsie 2019">Template:Cite book</ref>

• The Gjyshata of Gjirokastra (headquarters: tekke of Asim Bab): the regions of Gjirokastra, Saranda and Tepelena.
• The Gjyshata of Korça (headquarters: tekke of Turan): the regions of Korça, Devoll, Pogradec and Kolonja, including Leskovik.
• The Gjyshata of Kruja (headquarters: tekke of Fushë Kruj): the regions of Kruja, Kurbin, Bulqiza, Dibra, Mat, Shkodra and Durrës.
• The Gjyshata of Elbasan (headquarters: tekke of Baba Xhefai): the regions of Elbasan, Gramsh, Peqin, Lushnja, Kavaja, and Librazhd, including Përrenjas.
• The Gjyshata of Vlora (headquarters: tekke of Kusum Bab): the regions of Vlora, Mallakastra, Fier, including Patos and Roskovec.
• The Gjyshata of Berat (headquarters: tekke of Prisht): the regions of Berat, Skrapar and Përmet.

During the 1930s, the six gjyshata of Albania set up by Sali Njazi were:<ref name="Elsie 2019"/>

• Kruja, headquartered at the tekke of Fushë-Krujë
• Elbasan, headquartered at the tekke of Krastë, Dibër
• Korça, headquartered at the tekke of Melçan
• Gjirokastra, headquartered at the tekke of Asim Baba
• Prishta, representing Berat and part of Përmet
• Vlora, headquartered at the tekke of Frashër

National headquarters in other countries are located in:<ref>Bektashi Quarters (Gjyshatat). Kryegjyshata Botërore Bektashiane. Accessed 19 September 2021.</ref>

• Gjakova, Kosovo
• Tetovo, North Macedonia
• Taylor, Michigan, United States

There is also a Bektashi office in Brussels, Belgium.<ref>Office in Brussels. Kryegjyshata Botërore Bektashiane. Accessed 19 September 2021.</ref>

World Bektashi Congress

Template:Main The World 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 in Tirana. The longest gap between two congresses lasted from 1950 to 1993, when congresses could not be held during Communist rule in Albania. A list of congresses is given below.<ref name="Elsie 2019"/><ref>Kongreset Bektashiane. World Headquarters of the Bektashi. Accessed 19 September 2021. Template:In lang</ref>

No.	Congress	Date	Location	Notes
1	First National Congress of the Bektashi	14–17 January 1921	tekke of Prishta in the Skrapar region	The name Komuniteti Bektashian (Bektashi community) was adopted.
2	Second National Congress of the Bektashi	8–9 July 1924	Gjirokastra
3	Third National Congress of the Bektashi	23 September 1929	tekke of Turan near Korça	The Bektashi declared themselves to be a religious community autonomous from other Islamic communities.
4	Fourth National Congress of the Bektashi	5 May 1945	Tirana	Xhafer Sadiku Dede was made kryegjysh (or dedebaba), and the influential Baba Faja Martaneshi, a communist collaborator, was made secretary general.
5	Fifth National Congress of the Bektashi	16 April 1950	Tirana
6	Sixth National Congress of the Bektashi	19–20 July 1993	Tirana
7	Seventh National Congress of the Bektashi	23–24 September 2000	Tirana
8	Eighth National Congress of the Bektashi	21 September 2005	Tirana
9	Ninth National Congress of the Bektashi	6 July 2009	Tirana

List of Dedebabas

This section lists the Dedebabas (Supreme Leaders) of Bektashism.

In Turkey (before 1930)

List of Dedebabas (mostly based in Hacıbektaş, Anatolia), prior to the 1925 exodus of the Bektashi order from Turkey to Albania:<ref>Kryegjyshët Botëror. Kryegjyshata Botërore Bektashiane. Accessed 19 September 2021.</ref> Template:Columns-list

In Albania (1930–present)

Template:Main List of Bektashi Dedebabas following the 1925 exodus of the Bektashi order from Turkey to Albania:

No.	Portrait	Name	Term in office
1		Salih Nijazi Template:Small	20 March 1930<ref>Template:Cite web</ref>	28 November 1941
			Template:Age in years, months and days
2		Ali Riza Template:Small	6 January 1942	22 February 1944
			Template:Age in years, months and days
3		Kamber Ali Template:Small	12 April 1944	1945
			Template:Age in years, months and days
4		Xhafer Sadik Template:Small	5 May 1945	2 August 1945
			Template:Age in years, months and days
5		Abaz Hilmi Template:Small	6 September 1945	19 March 1947
			Template:Age in years, months and days
6		Ahmet Myftar Template:Small	8 June 1947	1958
			Template:Age in years, months and days
7		Baba Reshat Template:Small	20 July 1993	2 April 2011
			Template:Age in years, months and days
8		Baba Mondi Template:Small	11 June 2011	Incumbent
			Template:Age in years, months and days

Gallery

• 
  Arabati Baba Tekke, in Tetovo
• 
  Bektashi tekke of Gjakova, Kosovo, established in 1790
• 
  Kutuklu Baba Tekke in Greece
• 
  Bektashi tekke on the Kuz-Baba Hill in Vlorë, Albania
• 
  Demir Baba Teke near Sveshtari, Bulgaria (16th century)
• 
  World Headquarters of the Bektashi Community in Tirana, Albania

References

Bibliography

• Template:Cite encyclopedia

• 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.
• Doja, Albert. 2006. "A political history of Bektashism in Albania." Politics, Religion & Ideology 7 (1): 83–107. doi=10.1080/14690760500477919.
• Template:Cite book
• Nicolle, David; UK (1995). The Janissaries (5th). Osprey Publishing. Template:ISBN.
• Muhammed Seyfeddin Ibn Zulfikari Derviş Ali; Bektaşi İkrar Ayini, Kalan Publishing, Translated from Ottoman Turkish by Mahir Ünsal Eriş, Ankara, 2007 Turkish
• Saggau, Emil BH. "Marginalised Islam: Christianity's role in the Sufi order of Bektashism." In Exploring the Multitude of Muslims in Europe, pp. 183–197. Brill, 2018.
• Soileau, Mark (2014). "Conforming Haji Bektash: A Saint and His Followers between Orthopraxy and Heteropraxy." Die Welt des Islams 54, pp. 423-459

Further reading

• Template:Cite book
• Template:Cite book
• Frashëri, Naim Bey. Fletore e Bektashinjet. Bucharest: Shtypëshkronjët të Shqipëtarëvet, 1896; Reprint: Salonica: Mbrothësia, 1909. 32 pp.

External links

• Official website of the Kryegjyshata Botërore Bektashiane (World Headquarters of the Bektashi)
• Videos and documentaries Template:In lang
• History of the Bektashi Order of Dervishes