View source for Alevism

{{Short description|Sufi tradition}}
{{Distinguish|Alawites|Alids}}
{{About|the religious group mainly in Turkey|the religious beliefs pertaining specifically to Kurds|Kurdish Alevism}}
{{Use dmy dates|date=April 2023}}
{{Infobox religion
| image              = Semah and saz.jpg
| caption            = Women partaking in [[Sama (Sufism)|Semah]] ritual
| name               = Alevism
| native_name        = Alevilik
| founder            = [[Haji Bektash Veli]]
| founded_date       = 13th-century
| founded_place      = [[Sulucakarahöyük]]
| scripture          = [[Quran]], [[Nahj al-Balagha]],<ref>{{cite book |last=Karakaya-Stump |first=Ayfer |doi=10.1515/9781474432702-012 |chapter=5 Mysticism and Imperial Politics: The Safavids and the Making of the Kizilbash Milieu |title=The Kizilbash-Alevis in Ottoman Anatolia: Sufism, Politics and Community |year=2019 |pages=220–255 |location=Edinburgh |publisher=Edinburgh University Press |isbn=9781474432702}}</ref> [[:tr:Makalat|Makalat]]<ref>{{cite journal |jstor=23077031 |title=Documents and "Buyruk" Manuscripts in the Private Archives of Alevi Dede Families: An Overview |last1=Karakaya-Stump |first1=Ayfer |journal=British Journal of Middle Eastern Studies |year=2010 |volume=37 |issue=3 |pages=273–286 |doi=10.1080/13530194.2010.524437 |s2cid=161466774}}</ref> and [[Buyruks]]<ref>{{cite book |doi=10.1515/9783110741124-023 |doi-access=free |chapter=Adaptation of Buyruk Manuscripts to Impart Alevi Teachings: Mehmet Yaman Dede and the Arapgir-Çimen Buyruğu |title=Education Materialised |year=2021 |last1=Karolewski |first1=Janina |pages=465–496 |isbn=9783110741124 |s2cid=237904256}}</ref>
| leader_name1       = [[Dede (religious figure)|Dede]]
| leader_title2      = Teachings of
| leader_name2       = {{hlist | [[Islam]] & [[Shamanism]]<ref name=Degruyter>{{cite book | chapter-url=https://www.degruyter.com/document/doi/10.31826/9781463225728-006/html | doi=10.31826/9781463225728-006 | chapter=Alevi Theology from Shamanism to Humanism | title=Alevis and Alevism | date=2010 | last1=Markussen | first1=Hege Irene | pages=65–90 | isbn=978-1-4632-2572-8 }}</ref><ref>{{cite journal |last1=Sahin |first1=A. |title=Alevism and Bektashim From Khorasan to Anatolia in Main Features |url=https://avesis.gazi.edu.tr/yayin/f3d4d735-2c68-4001-a479-b3a758850d67/alevism-and-bektashim-from-khorasan-to-anatolia-in-main-features |website=TURK KULTURU VE HACI BEKTAS VELI-ARASTIRMA DERGISI |date=2008|issue=45 }}</ref> | [[Ahmad Yasawi]]<ref>{{Cite web |url=https://oxfordre.com/religion/display/10.1093/acrefore/9780199340378.001.0001/acrefore-9780199340378-e-101 |title=The Alevis |first=Gisela |last=Procházka-Eisl |date=5 April 2016 |website=Oxford Research Encyclopedia of Religion |access-date=14 April 2023 |doi=10.1093/acrefore/9780199340378.013.101 |isbn=978-0-19-934037-8}}</ref>| [[Sarı Saltık]]<ref>{{Cite web |url=https://www.researchgate.net/publication/328735279 |title=Alevism-Bektashism From Seljuks to Ottomans and Safavids; A Historical Study |access-date=14 April 2023}}</ref>| [[Ahi Evran]]<ref>{{Cite journal |url=https://www.academia.edu/40926169 |title=The Safavid-Qizilbash Ecumene and the Formation of the Qizilbash-Alevi Community in the Ottoman Empire, c. 1500–c. 1700 |first=Riza |last=Yildirim |date=2019 |journal=Iranian Studies |volume=52 |issue=3–4 |pages=449–483 |doi=10.1080/00210862.2019.1646120 |s2cid=204476564 |access-date=14 April 2023 |via=www.academia.edu |hdl=11693/53335 |hdl-access=free |archive-date=2 December 2024 |archive-url=https://web.archive.org/web/20241202235557/https://www.academia.edu/40926169 |url-status=dead }}</ref>}}
| leader_title3      = [[Theology]]
| leader_name3       = [[Haqq–Muhammad–Ali]] & [[Panentheism]]<ref>https://pirha.org/vahdeti-vucut-hakk-ile-olan-birligin-olusumudur-aleviligin-temel-ogretisidir-video-322999.html/10/05/2022/</ref>
| area               = [[Turkey]] & [[Balkans]]
| language           = [[Turkish language|Turkish]], [[Albanian language|Albanian]], [[Kurdish language|Kurdish]], and [[Zaza language|Zazaki]]<ref name=minorityrights>{{Cite web |title=Alevis |date=19 June 2015 |url=https://minorityrights.org/minorities/alevis/ |website= World Directory of Minorities and Indigenous Peoples |publisher=[[Minority Rights Group]] |access-date=14 April 2023}}</ref>
| headquarters       = [[Haji Bektash Veli Complex]], [[Nevşehir]], [[Turkey]]
| liturgy            = [[Cem (Alevism)|Cem]], [[Sama (Sufism)|Semah]]
| native_name_lang   = tr
}}
{{Alevism}}
'''Alevism''' ({{IPAc-en|æ|ˈ|l|ɛ|v|ɪ|z|ə|m}}; {{langx|tr|Alevilik}}; {{Langx|ku|Elewîtî}}<ref>{{Cite web |title=Banga Pîrên Elewiyên Dêrsimê; 'Li zimanê xwe xwedî derbikevin' |url=https://www.rudaw.net/kurmanci/kurdistan/1801202311 |access-date=2025-02-08 |website=[[Rudaw]]}}</ref>), also known as '''Qizilbashism''',{{Efn|"Qizilbashism" is generally disliked among Alevis due to being considered a derogatory exonym}} is a [[syncretic]]<ref name=Degruyter>{{cite book | chapter-url=https://www.degruyter.com/document/doi/10.31826/9781463225728-006/html | doi=10.31826/9781463225728-006 | chapter=Alevi Theology from Shamanism to Humanism | title=Alevis and Alevism | date=2010 | last1=Markussen | first1=Hege Irene | pages=65–90 | isbn=978-1-4632-2572-8 }}</ref> and [[Sufism|mystic]]<ref>{{cite journal |last=Mete |first=Levent |date=2019 |title=Buyruk und al Jafr Das Esoterische Wissen Alis |trans-title=Buyruk and al Jafr The esoteric knowledge of Ali |language=de |journal=Alevilik-Bektaşilik Araştırmaları Dergisi: Forschungszeitschrift über das Alevitentum und das Bektaschitentum |trans-journal=Alevilik-Bektaşilik Araştırmaları Dergisi: Research journal on Alevism and Bektashism |volume=19 |pages=313–350 |url=https://abked.de/index.php/abked/article/download/236/215/ |access-date=2024-01-09}}</ref> tradition, formulated by [[Haji Bektash Veli]]. It differs from mainstream [[Sunni Islam]] and [[Usulism|Usuli Shia Islam]] by having no binding religious [[dogma]]s, which makes it more akin to [[Twelver Shi'ism|Twelver]] [[Shi'ism|Shi'a]], whilst integrating [[Central Asian]] [[shamanic]] elements.<ref>{{cite thesis | url=https://repository.bilkent.edu.tr/items/7d34f8f6-3ac7-4dca-930e-7cb15ba96388 | title=The formation of Alevi syncretism | date=11 February 2024 | publisher=Bilkent University | last1=Selmanpakoğlu | first1=Ceren }}</ref> Teachings are passed on by a spiritual leader or [[dervish]] called [[dede (religious figure)|''dede'']], instead of an [[Imam]], as with [[Sufi orders]].<ref>{{Cite journal |last=Tee |first=Caroline |date=2013-01-29 |title=The Sufi Mystical Idiom in Alevi Aşık Poetry: Flexibility, Adaptation and Meaning |journal=European Journal of Turkish Studies. Social Sciences on Contemporary Turkey |volume=37 |language=en |doi=10.4000/ejts.4683 |issn=1773-0546|doi-access=free }}</ref> They acknowledge the [[Iman (Islam)|six articles of faith of Islam]], but may differ regarding their interpretation.<ref name="minorityrights" /> The term “Alevi-[[Bektashism|Bektashi]]” is currently a widely and frequently used expression in the [[Religion in Turkey|religious discourse of Turkey]] as an [[umbrella term]] for the culture of Alevism and the order of Bektashi.<ref>{{cite web | url=https://events.ceu.edu/2022-05-12/amalgamation-two-religious-cultures-conceptual-and-social-history-alevi-bektashism | title=The Amalgamation of Two Religious Cultures: The Conceptual and Social History of Alevi-Bektashism | date=12 May 2022 }}</ref> 

Even though appointed as the official military chaplains of the Ottoman Army until the [[Auspicious Incident]], they have faced significant institutional [[social stigma|stigma]] from the Ottoman and later Turkish state and [[clergy]], being described as [[Heterodoxy#Islam|heterodox]] to contrast them with the "orthodox" Sunni majority.<ref>{{Cite journal |last=Karolewski |first=Janina |date=2008 |title=What is Heterodox About Alevism? The Development of Anti-Alevi Discrimination and Resentment |url=https://www.jstor.org/stable/27798275 |journal=Die Welt des Islams |volume=48 |issue=3/4 |pages=434–456 |doi=10.1163/157006008X364767 |issn=0043-2539 |jstor=27798275}}</ref> Adherents of Alevism are found primarily in Turkey and estimates of the percentage of Turkey's population that are Alevi include between 4% and 15%.<ref name=minorityrights/><ref name="TR100">{{Cite web |title=TR100 |url=https://interaktif.konda.com.tr/turkiye-100-kisi-olsaydi |access-date=2022-10-13 |website=interaktif.konda.com.tr}}</ref><ref>{{Cite web |last=Kızıl |first=Nurbanu |date=2021-12-31 |title=Govt signals action for Turkey's Alevi community amid obstacles |url=https://www.dailysabah.com/politics/news-analysis/govt-signals-action-for-turkeys-alevi-community-amid-obstacles |access-date=2023-03-12 |website=Daily Sabah |language=en-US}}</ref>

Alevi/Bektashi is officially recognized through [[Ministry of Culture and Tourism (Turkey)|Ministry of Culture and Tourism]] under the 'Presidency of Alevi/Bektashi Culture'.<ref name="alevibektasi">{{cite web |title=ALEVİ - BEKTAŞİ KÜLTÜR VE CEMEVİ BAŞKANLIĞI |url=https://alevibektasi.ktb.gov.tr/ |website=TC Kültür ve Turizm Bakanlığı |access-date=24 April 2025}}</ref> Alevism is often differantiated by its [[humanistic]] and [[secular]] approaches such as total freedom of women or relaxed alcohol consumption.<ref name=Degruyter/>

== Beliefs ==
{{main|Faith|Iman (concept)}}
[[File:Баха Валад - Маариф (Миниатюра).jpg|thumb|A 15th century illustration of [[Haji Bektash Veli]]]]
According to [[scholar]] [[Soner Cagaptay|Soner Çağaptay]], Alevism is a "relatively unstructured [[Interpretation (philosophy)|interpretation]] of Islam with traditional elements".<ref name=Cagaptay-2012>{{cite web|url=http://globalpublicsquare.blogs.cnn.com/2012/04/17/are-syrian-alawites-and-turkish-alevis-the-same/|title=Are Syrian Alawites and Turkish Alevis the same?|last=Cagaptay|first=Soner|date=17 April 2012|website=CNN|access-date=2017-07-28|archive-date=7 January 2022|archive-url=https://web.archive.org/web/20220107162959/https://globalpublicsquare.blogs.cnn.com/2012/04/17/are-syrian-alawites-and-turkish-alevis-the-same/|url-status=dead}}</ref> Journalist Patrick Kingsley states that for some self-described Alevi, their religion is "simply a [[cultural identity]], rather than a form of worship".<ref name="22-7-17-nyt">{{cite news|last1=KINGSLEY|first1=PATRICK|date=22 July 2017|title=Turkey's Alevis, a Muslim Minority, Fear a Policy of Denying Their Existence|work=The New York Times |agency=New York Times|url=https://www.nytimes.com/2017/07/22/world/europe/alevi-minority-turkey-recep-tayyip-erdogan.html?_r=0|access-date=27 July 2017}}</ref> Alevis put the doctrine of [[Al-Insān al-Kāmil|İnsan-ı Kâmil]] in the center of their beliefs, instead of [[Sharia]].

The Alevi beliefs among Turkish Alevis and Kurdish Alevis diverge as Kurdish Alevis put more emphasis on [[Pir Sultan Abdal]] than Haji Bektash Veli, and Kurdish Alevism is rooted more in [[Nature worship|nature veneration]].<ref>{{cite journal|last=Wakamatsu|first=Hiroki|title=Veneration of the Sacred or Regeneration of the Religious: An Analysis of Saints and the Popular Beliefs of Kurdish Alevis|journal=上智アジア学|volume=31|year=2013|publisher=[[Sophia University]]|page=12}}</ref><ref name="referenceworks.brillonline.com">{{EI3|title=Alevīs|year=2008|url=https://referenceworks.brillonline.com/entries/encyclopaedia-of-islam-3/alevis-COM_0167?s.num=0&s.f.s2_parent=s.f.book.encyclopaedia-of-islam-3&s.q=Alevīs|last=Dressler|first=Markus}}</ref>

=== God ===
{{Main|Allah|Haqq–Muhammad–Ali}}
In Alevi [[cosmology]], [[God]] is also called [[Al-Haqq|Hak]] (the Truth)<ref name="ReferenceD">Hande Sözer ''Managing Invisibility: Dissimulation and Identity Maintenance among Alevi Bulgarian Turks'' BRILL 2014 {{ISBN|978-9-004-27919-3}} page 114</ref> or referred to as [[Allah]]. God created life, so the created world can reflect his Being.<ref name="ReferenceE">Tord Olsson, Elisabeth Ozdalga, Catharina Raudvere ''Alevi Identity: Cultural, Religious and Social Perspectives'' Tord Olsson, Elisabeth Ozdalga, Catharina Raudvere {{ISBN|978-1-135-79725-6}} page 25</ref> Alevis believe in the unity of [[Haqq–Muhammad–Ali|Allah, Muhammad, and Ali]], but this is not a [[trinity]] composed of [[God in Islam|God]] and the historical figures of [[Muhammad]] and [[Ali]]. Rather, Muhammad and Ali are representations of Allah's light (and not of Allah himself), being neither independent from God nor separate characteristics of him.<ref name="ReferenceD"/>

In Alevi writings are many references to the unity of Muhammad and Ali, such as:

{{Blockquote|Ali Muhammed'dir uh dur fah'ad, Muhammad Ali ("Ali is Muhammad, Muhammad is Ali").

<ref>These and many other quotations may be found in {{cite book | author = John Shindeldecker | date = 1998 | title = Turkish Alevis Today | publisher = Sahkulu Sultan Külliyesi Vakfı | isbn = 9789759444105 | oclc = 1055857045 | url = https://books.google.com/books?id=Ha2SAAAACAAJ}}</ref>}}

==== Panentheism ====
The [[Panentheism|plurality in nature]] is attributed to the infinite [[potential]] [[energy]] of Nefs-i Kul when it takes corporeal form as it descends into being from the god. During the Cem ceremony, the cantor or ''aşık'' sings:

:"All of us alive or lifeless are from one, this is ineffable, Sultan.
:For to love and to fall in love has been my fate from time immemorial."

This is sung as a reminder that the reason for creation is love, so that the followers may know themselves and each other, and that they may love that which they know.

=== Spirits and afterlife ===
Alevis believe in the immortality of the soul,<ref name="ReferenceD"/> the literal existence of supernatural beings, including [[Angel in Islam|good angels]] (''melekler'') and [[Shaitan|bad angels]] (''şeytanlar''),<ref>Özbakir, Akin. Malatya Kale yöresi Alevi-Bektaşi inançlarının tespit ve değerlendirilmesi. MS thesis. Sosyal Bilimler Enstitüsü, 2010.</ref> as encouragers of humans' evil desires (''[[Nafs|nefs]]''), ''[[jinn]]'' (''cinler''), and the [[evil eye]].<ref name="academia.edu">{{cite journal|title=Differences & Similarities Between Anatolian Alevis & Arab Alawites: Comparative Study on Beliefs and Practices|url=https://www.academia.edu/6854190|last1=Aksu|first1=İbrahim|website=www.academia.edu|language=en}}</ref>

Angels feature in Alevi cosmogony. Although there is no fixed creation narrative among Alevis, it is generally accepted that God created five [[archangel]]s, who have been invited to the chamber of God. Inside, they found a light representing the light of Muhammad and Ali. In an account parallel to that in the Quran, one of the archangels refuses to prostrate before the light, arguing that the light is a created body just like him and therefore an inappropriate object of [[worship]]. He remains at God's service, but rejects the final test and turns back to darkness. From this primordial decline, the devil's enmity towards Adam emerged. The archangels consist of the same four archangels as in orthodox Islam. The fifth archangel, namely ''[[Azazil|Azâzîl]]'', fell from grace, thus not included among the [[canonical]] archangels apart from this story.<ref name="auto">Alevi Hafızasını Tanımlamak: Geçmiş ve Tarih Arasında. (2016). (n.p.): İletişim Yayınları.</ref>

Another story features the archangel [[Gabriel]] (''Cebrail''), who is asked by God who they are. Gabriel answers: "I am I and you are you". Gabriel gets punished for his haughty answer and is sent away, until Ali reveals a secret to him. When God asks him again, he answers: "You are the creator and I am your creation". Afterwards, Gabriel was accepted and introduced to Muhammad and Ali.<ref name="auto"/>

=== Scriptures and main figures ===
{{see also|Abrahamic religions}}
{{further|Pir (Sufism)}}
Alevis acknowledge the four revealed scriptures also recognised in Islam: the [[Torah in Islam|Tawrat]] (Torah), the [[Zabur]] (Psalms), the [[Injil]] (Gospel), and the [[Quran]].<ref>Tord Olsson, Elisabeth Ozdalga, Catharina Raudvere ''Alevi Identity: Cultural, Religious and Social Perspectives'' Tord Olsson, Elisabeth Ozdalga, Catharina Raudvere {{ISBN|978-1-135-79725-6}} page 72</ref> Additionally, Alevis are not opposed to looking to other religious books outside the four major ones as sources for their beliefs, including [[Hadith]]s, Nahjul Balagha, and Buyruks. Alevism also acknowledges the Islamic prophet Mohammed. Unlike the vast majority of Muslims, Alevis do not regard interpretations of the Quran today as binding or infallible, since the true meaning of the Quran is considered to be taken as a secret by Ali and must be taught by a teacher, who transmits the teachings of Ali (''Buyruk'') to his disciple.<ref>Handan Aksünger Jenseits des Schweigegebots: Alevitische Migrantenselbstorganisationen und zivilgesellschaftliche Integration in Deutschland und den Niederlanden Waxmann Verlag 2013 {{ISBN|978-3-830-97883-1}} page 83-84 (German)</ref>

The [[Twelve Imams]] are part of another common Alevi belief. Each Imam represents a different aspect of the world. They are realized as twelve services or ''On İki Hizmet'' performed by members of the Alevi community. Each Imam is believed to be a reflection of [[Ali|Ali ibn Abu Talib]], the first Imam of the Shi'ites. There are references to the "First Ali" ''(Birinci Ali)'', [[Hassan ibn Ali|Imam Hasan]] the "Second 'Ali" ''(İkinci Ali)'', and so on up to the "Twelfth 'Ali" ''(Onikinci Ali)'', [[Muhammad al-Mahdi|Imam Mehdi]]. The Twelfth Imam is hidden and represents the [[Messianic Age]].

The [[Seven Great Poets]] are poets and poets who explained the initial Alevi belief to the people with the sayings they say and convey messages through written and oral literature from the period they lived in to the present, one of whom is a ruler and the others are from the people.<ref>https://www.researchgate.net/publication/370481976_Die_Sieben_Grossen_Dichter_Yedi_Ulu_Ozan_Religiose_Grenzganger_in_der_alevitisch-bektasitischen_Dichtung</ref>

There are also saints called ''Erenler'' (lit. 'Englightened Ones') who usually have [[türbe]]s (shrine) and are venerated in certain days. They either have the honorific of 'Baba' (eg. ''[[Göztepe|Gözcü Baba]]'') or 'Abdal' (eg. ''[[Bünyan|Koyunabdal]]''). In modern times, people who were influential take the honorifics of either 'Pir' or 'Ana', depending on their genders.<ref>https://www.aleviansiklopedisi.com/en/pirler-analar-listesi/</ref>

=== Jurisprudence ===
{{see also|Kaysanites|Khurramites|Qarmatians|Hurufism}}
[[File:Ahi Evran Mosque - panoramio (1).jpg|thumb|upright|[[Tomb of Ahi Evren]]; founder and leader of the [[Ahis|Ahi Brotherhood]], which evolved into a [[Anatolian beyliks|Beylik]] later on<ref>{{Cite book |last=Darke |first=Diana |url=https://books.google.com/books?id=zsGHEAAAQBAJ |title=The Ottomans: A Cultural Legacy |publisher=Thames & Hudson |year=2022 |isbn=978-0-500-77753-4 |pages=86, 88 |language=en}}</ref> ]]
Sources differ on how important formal doctrine is among contemporary Alevi. According to scholar Russell Powell, there is a tradition of informal "Dede" courts within the Alevi society, but regarding Islamic jurisprudence or ''[[fiqh]]'' there has been "little scholarship on Alevi influences" in it.<ref name="Powell-2016-35">{{cite book |last1=Powell |first1=Russell |title=Shariʿa in the Secular State: Evolving Meanings of Islamic Jurisprudence in .. |date=2016 |publisher=Routledge |page=35 |url=https://books.google.com/books?id=RqRTDAAAQBAJ&q=Alevism+fiqh&pg=PA35 |access-date=27 July 2017 |isbn=9781317055693}}</ref> ''Alevism'' has a unique belief system tracing back to [[Kaysanites]] and [[Khurramites]].<ref>Roger M. Savory (ref. Abdülbaki Gölpinarli), [[Encyclopaedia of Islam]], "Kizil-Bash", Online Edition 2005</ref>

=== Sufi elements ===
{{Further|Qalandariyya|Qutb ad-Dīn Haydar|Sufi metaphysics}}
{{see also|Ishikism}}
Despite this essentially Shi‘i orientation, much of Aleviness' mystical language is inspired by Sufi traditions. For example, the Alevi concept of God is derived from the philosophy of [[Ibn Arabi]] and involves a chain of [[Emanationism|emanation]] from God, to spiritual man, earthly man, animals, plants, and minerals. The goal of spiritual life is to follow this path in the reverse direction, to unity with God, or [[al-Haqq]] (Reality, Truth). From the highest perspective, all is God (see [[Sufi metaphysics]]). Alevis admire [[al-Hallaj]], a 10th-century Sufi who was accused of blasphemy and subsequently executed in [[Baghdad]] for saying "I am the Truth" ''([[Anal Haq|Ana al-Haqq]]).''

There is some tension between folk tradition Aleviness and the Bektashi Order, which is a Sufi order founded on Alevi beliefs.<ref>Ataseven, I: "The Alevi-Bektasi Legacy: Problems of Acquisition and Explanation", page 1. Coronet Books Inc, 1997</ref> In certain Turkish communities other Sufi orders (the [[Khalwati order|Halveti]]-[[Jerrahi]] and some of the [[Rifaʽi]]) have incorporated significant Alevi influence.

Bektashism places much emphasis on the concept of [[Sufi metaphysics]]. In keeping with the central belief of ''[[Wahdat al-mawjud]]'' the Bektashi see reality contained in [[Haqq-Muhammad-Ali]], a single unified entity. Bektashis base their practices and rituals on their non-orthodox and [[Esoteric interpretation of the Quran|mystical interpretation]] and understanding of the [[Qur'an]] 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 as [[Ibn Arabi]], [[Al-Ghazali]] and [[Rumi|Jelalludin Rumi]] who are close in spirit to them.

== Practices ==
{{main|Four Doors}}
{{Bektashi}}
The Alevi spiritual path (''yol'') is commonly understood to take place through four major life-stages, or "gates".
These may be further subdivided into "[[Four Doors|four gates]], forty levels" (''[[Four Doors|Dört Kapı Kırk Makam]]''). The first gate (religious law) is considered elementary (and this may be perceived as subtle criticism of other Muslim traditions).

Krisztina Kehl-Bodrogi reports that the {{lang|tr|Tahtacı}} identify ''müsahiplik'' with the first gate ''şeriat'' ("the way"), since they regard it as a precondition for the second ''tarikat'' ("the order"). Those who attain to the third gate ''marifat'', ("[[gnosis]]") must have been in a ''müsahiplik'' relationship for at least twelve years. Entry into the third gate dissolves the ''müsahiplik'' relationship (which otherwise persists unto death), in a ceremony called ''Öz Verme Âyini'' ("ceremony of relinqushing the self"). The value corresponding to the second gate (and necessary to enter the third) is ''âşinalık'' ("intimacy"). Its counterpart for the third gate is called ''peşinelik''; for the fourth gate ''hâkikat'' (the truth).<ref>See again "The significance of ''[[müsahiplik]]'' among the Alevis" in ''Synchronistic Religious Communities in the Near East'' (co-edited by her, with B. Kellner-Heinkele & A. Otter-Beaujean), Brill 1997, p. 131 ff.</ref> Most Alevi activity takes place in the context of the second gate ''(spiritual brotherhood)'', during which one submits to a living spiritual guide ''([[dedes|dede]], [[Pir (Sufism)|pir]], [[Murshid|mürşid]])''. The existence of the third and fourth gates is mostly theoretical, though some older Alevis have apparently received initiation into the third.<ref>Kristina Kehl-Bordrogi reports this among the {{lang|tr|Tahtacı}}. See her article "The significance of ''[[müsahiplik]]'' among the Alevis" in ''Synchronistic Religious Communities in the Near East'' (co-edited by her, with B. Kellner-Heinkele & A. Otter-Beaujean), Brill 1997, p. 131 ff.</ref>

There are major crimes that cause an Alevi to be declared ''düşkün'' (shunned) which are one-on-one transliteration of [[Seven Deadly Sins]].<ref>https://islamansiklopedisi.org.tr/duskunluk</ref> There are many other practices and ceremonies that share similarity with other faiths, such as a [[Eucharist]]-like ritual meal (''muhabbet'') and yearly [[confession]] of sins to a ''baba''.

=== Hierarchy ===
{{main|Dedes|Murshid|Dervish}}
The [[clergy]] is totally different from mainstream Islam and takes its roots from [[Tengrism]].<ref>https://dergipark.org.tr/tr/download/article-file/285808</ref> Bektashism is [[Initiation|initiatic]] and members must traverse various levels or ranks as they progress along the spiritual path to the [[Reality]]. First level members are called ''aşıks'' (lit. bards). They are those who, while not having taken initiation into the order, are nevertheless drawn to it. Following initiation (called ''nasip'') one becomes a ''mühip'' (lit. lover). 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 ''[[Sufi lodge|tekke]]'' and qualified to give spiritual guidance (''irşad''). Above the ''[[Baba (Alevism)|baba]]'' is the rank of ''[[Dedes|dede]]'' (lit. grandfather). Traditionally there were twelve of these, the most senior being the "''[[:tr:Dedebabalık|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 Veli]] in the central Anatolian town of [[Hacıbektaş|Hacıbektaş ''(Solucakarahüyük)'']] and currently in [[Bektashi World Center]] in [[Albania]].

=== Cem and Cemevi ===
{{main|Cem (Alevism)|Cemevi}}
{{see also|Bağlama}}
[[File:Şahkulu Sultan Dergahi Cemevi, ein sehr altes Gebetshaus.jpg|thumb|Interior of Şahkulu Cemevi]]
Alevi religious, cultural and other social activities take place in the [[cemevi]] "assembly house". The ceremony's [[prototype]] is the [[Isra and Mi'raj|Muhammad's nocturnal ascent into heaven]], where he beheld a gathering of forty [[saint]]s (''Kırklar Meclisi''), and the [[ultimate reality]] made manifest in their leader, Ali.

The [[Jem (Alevism)|Cem]] is the gathering for ritualistic reasons which features music, singing, and dancing in which both women and men participate. [[Ritual]]s are performed in [[Turkish language|Turkish]], [[Zazaki language|Zazaki]], [[Kurmanji]] and other local languages.

During the [[Cem (Alevism)|Cem]], the ''[[Aşık]]'' plays the [[bağlama]] whilst singing spiritual songs, some of which are centuries old and well known amongst Alevis. Every song, called a ''[[nafs|nefes]]'', has spiritual meaning and aims to teach the participants essential lessons.

==== Twelve services ====
There are twelve services ({{langx|tr|On İki hizmet}}) performed by the twelve ministers of the cem.
# Dede: This is the leader of the Cem who represents Muhammad and Ali. The Dede receives confession from the attendees at the beginning of the ceremony. He also leads funerals, [[Müsahiplik]], marriage ceremonies and [[circumcision]]s. The status of Dede is hereditary and he must be a descendant of Ali and Fatima.
# Rehber: This position represents [[Husayn]]. The Rehber is a guide to the faithful and works closely with the Dede in the community.
# Gözcü: This position represents [[Abu Dharr al-Ghifari]]. S/he is the assistant to the Rehber. S/he is the Cem keeper responsible for keeping the faithful calm.
# Çerağcı: This position represents [[Jabir ibn Abd-Allah]] and s/he is the light-keeper responsible for maintaining the light traditionally given by a lamp or candles.
# Zakir: This position represents [[Bilal ibn al-Harith]]. S/he plays the [[bağlama]] and recites songs and prayers.
# Süpürgeci: This position represents [[Salman the Persian]]. S/he is responsible for cleaning the Cemevi hall and symbolically sweeping the carpets during the Cem.
# Meydancı: This position represents [[Hudhayfah ibn al-Yaman]].
# Niyazcı: this position represents [[Muhammad ibn Maslamah]]. S/he is responsible for distributing the sacred meal.
# İbrikçi: this position represents Kamber. S/he is responsible for washing the hands of the attendees.
# Kapıcı: this position represents Ghulam Kaysan. S/he is responsible for calling the faithful to the Cem.
# Peyikçi: this position represents Amri Ayyari.
# Sakacı: represents [[Ammar ibn Yasir]]. Responsible for the distribution of water, [[Sharbat (beverage)|sherbet ''(sharbat)'']], milk etc..

===Rituals===
{{main|Sama}}
A family of ritual dances characterized by turning and swirling is inseparable from the ''cem''. The ''[[Sama (Sufism)|Semah]]'' is performed by men and women together to accompany the bağlama. The dances symbolize (for example) the [[revolution]] of the planets around the Sun by people turning in circles, and the putting off of the self and uniting with God.

The Rite of Admission (''ikrar cemi'') is the initiation ritual when somebody born or converts into Alevism.

The Rite of Integration (''görgü cemi'') is a complex ritual occasion in which a variety of tasks are allotted to incumbents bound together by extrafamilial brotherhood (''müsahiplik''). These incumbents undertake a [[dramatisation]] of unity and integration under the direction of the ''dede''.

The love of the creator for the created and vice versa is [[symbol]]ised in the Cem by the use of fruit juice and/or red wine.{{citation needed|date=April 2018}} Dem represents the intoxication of the lover in the beloved. During the ceremony ''Dem'' is one of the twelve duties of the participants.

At the closing of the cem ceremony, the ''dede'' who leads the ceremony engages the participants in a discussion called a ''sohbet''.

=== Festivals ===
{{main|Ashura}}
[[File:10 Muharram.jpg|thumb|10th of [[Muharram]] – [[Ashura]]: Husayn was martyred at [[Karbala]]. The [[Mourning of Muharram]] and the remembrance of this event by [[Ja'fari jurisprudence|Ja'faris]] and Alevis together in [[Ottoman Empire]]. Painted by [[Fausto Zonaro]].]]
Alevis celebrate and commemorate Ali's birth, his wedding with [[Fatima]], the rescue of [[Joseph in Islam|Yusuf]] from the well, and the creation of the world on this day. Various cems and special programs are held.

==== Muharram ====
{{main|Mourning of Muharram}}
The Muslim month of [[Muharram]] begins 20 days after [[Eid ul-Adha]] ({{lang|tr|Kurban Bayramı}}). Alevis observe a fast for the first twelve days, known as the [[Mourning of Muharram]] ({{langx|tr|Muharrem Mâtemi}}, {{lang|tr|Yâs-ı Muharrem}}, or {{lang|tr|Mâtem Orucu}}; {{langx|ku|Rojîya Şînê}} or {{lang|ku|Rojîya Miherremê}}). This culminates in the festival of [[Ashura]] ({{lang|tr|Aşure}}), which commemorates the [[martyrdom]] of Husayn at [[Karbala]]. The fast is broken with a special dish called ''aşure'' from a variety (often twelve) of fruits, nuts, and grains. Many events are associated with this celebration, including the salvation of Husayn's son [[Ali al-Sajjad]] from the massacre at Karbala, thus allowing the bloodline of the family of Muhammad to continue.

==== Hıdırellez ====
{{main|Hıdırellez|Khidr|Elijah}}
[[File:Khidr and elijah.jpg|thumb|upright|A [[Persian miniature]] depicting [[Elijah]] and [[Khidr|al-Khiḍr]] ''(A [[Miniature (illuminated manuscript)|miniature]] version of [[Stories of the Prophets]])'']]
[[Hıdırellez]] honors the mysterious figure [[Khidr]] ({{langx|tr|Hızır}}) who is sometimes identified with [[Saint George]], and is said to have drunk of the water of life. Some hold that Khidr comes to the rescue of those in distress on land, while [[Elijah in Islam|Elijah]] (''Ilyas'') helps those at sea; and that they meet at a rose tree in the evening of every 6 May. The festival is also celebrated in parts of the Balkans by the name of "Erdelez," where it falls on the same day as [[George's Day in Spring]] or [[Saint George's Day]].

Khidr is also honored with a three-day fast in mid-February called ''Hızır Orucu''. In addition to avoiding any sort of comfort or enjoyment, Alevis also abstain from food and water for the entire day, though they do drink liquids other than water during the evening.<ref>{{Cite news |last=Medyaradar |date=2025-02-11 |title=Hızır orucu nedir, ne zaman, kaç gün tutulur, kimler tutar? Hızır orucu nasıl ve neden tutulur? |url=https://www.medyaradar.net/hizir-orucu-nedir-ne-zaman-kac-gun-tutulur-kimler-tutar-hizir-orucu-nasil-ve-neden-tutulur-haberi-2194627 |access-date=2025-09-02 |work=Medyaradar |language=tr-TR}}</ref>

Note that the dates of the Khidr holidays can differ among Alevis, most of whom use a lunar calendar, but some a solar calendar.

==== Müsahiplik ====
{{main|Müsahiplik}}
''Müsahiplik'' (roughly, "Companionship") is a covenant relationship between two men of the same age, preferably along with their wives. In a ceremony in the presence of a dede the partners make a lifelong commitment to care for the spiritual, emotional, and physical needs of each other and their children. The ties between couples who have made this commitment is at least as strong as it is for blood relatives, so much so that müsahiplik is often called spiritual brotherhood ''(manevi kardeşlik).'' The children of covenanted couples may not marry.<ref>Krisztina Kehl-Bodrogi. 1988. Die Kizilbash/Aleviten, pp. 182–204.</ref>

=== Folk practices ===
{{see also|Tengrism}}
{{multiple image
|align=right
|direction=vertical
|width=220
|image1=Sam'dan lokma tatlisi.jpg
|image2=Aşure.jpg
|caption2=It is a common Alevi and Sunni tradition to distribute [[lokma]] (top) and [[ashure]] (below) publicly in Turkey.
}}

Many folk practices may be identified, though few of them are specific to the Alevis. In this connection, scholar Martin van Bruinessen notes a sign from Turkey's Ministry of Religion, attached to Istanbul's shrine of [[Eyüp Sultan Mosque|Eyüp Sultan]], which presents:<blockquote>...a long list of 'superstitious' practices that are emphatically declared to be non-Islamic and objectionable, such as lighting candles or placing 'wishing stones' on the tomb, tying pieces of cloth to the shrine or to the trees in front of it, throwing money on the tomb, asking the dead directly for help, circling seven times around the trees in the courtyard or pressing one's face against the walls of the türbe in the hope of a supernatural cure, tying beads to the shrine and expecting supernatural support from them, sacrificing roosters or turkeys as a vow to the shrine. The list is probably an inventory of common local practices the authorities wish to prevent from re-emerging.<ref>''Religious practices in the Turco-Iranian World'', 2005.</ref></blockquote>Other, similar practices include kissing door frames of holy rooms; not stepping on the threshold of holy buildings; seeking prayers from reputed healers; and making ''[[lokma]]'' and sharing it with others. Also, [[Ashure]] is made and shared with friends and family during the month of [[Muharram]] in which the [[Ashura|Day of Ashure]] takes place.<ref>{{cite book |last=Fieldhouse |first=P. |title=Food, Feasts, and Faith: An Encyclopedia of Food Culture in World Religions &#91;2 volumes&#93; |publisher=ABC-CLIO |year=2017 |isbn=978-1-61069-412-4 |url=https://books.google.com/books?id=P-FqDgAAQBAJ&pg=PA42 |access-date=August 11, 2017 |page=42}}</ref>

==== Visitations ====
{{main|Hacıbektaş|Karacaahmet|Şahkulu}}
{{multiple image
| align             = right
| direction         = vertical
| header            = 
| width             = 220
| image1            = Pir Sultan istirahatgahı.jpg
| caption1          = The [[tomb]] of [[Pir Sultan Abdal]] in [[Sivas]]
| image2            = Karacaahmet cemetery (2023-10-21) 20.jpg
| caption2          = Entrance of [[Karacaahmet Cemetery]] in [[Istanbul]], Turkey
| image3            = Hacı Bektaş Veli - panoramio (5).jpg
| caption3          = [[Haji Bektash Veli Complex]] in [[Hacıbektaş]], Turkey
}}
Performing [[ziyarat]] and [[dua|du'a]] at the tombs of Alevi-Bektashi saints or [[Pir (Sufism)|pirs]] is quite common. Some of the most frequently visited sites are the shrines of [[Şahkulu Rebellion|Şahkulu]] and [[Karacaahmet Cemetery|Karacaahmet]] (both in [[Istanbul]]), Abdal Musa ([[Antalya]]), [[Seyyid Battal Gazi Complex]] ([[Eskişehir]]), Hamza Baba ([[İzmir]]), Hasandede ([[Kırıkkale]]).<ref>{{cite web | url=https://www.balikligol.com/kultur-sanat/alevi-bektasilerin-kutsal-yerleri-turbeler-h3112.html | title=ALEVİ & BEKTAŞİLERİN KUTSAL YERLERİ-TÜRBELER haberleri}}</ref>

In contrast with the traditional secrecy of the [[Jem (Alevism)|''Cem ceremony'']] ritual, the events at these cultural centers and sites are open to the public. In the case of the [[Hacıbektaş|Hacibektaş celebration]], since 1990 the activities there have been taken over by Turkey's Ministry of Culture in the interest of promoting tourism and Turkish patriotism rather than Alevi spirituality. The annual celebrations held at [[Hacıbektaş]] ''(16 August)'' and [[Sivas]] (the [[Pir Sultan]] [[Abdal]] Kültür Etkinlikleri, 23–24 June).

Some Alevis make pilgrimages to mountains and other natural sites believed to be imbued with holiness.

==== Almsgiving ====
{{main|zakat}}
Alevis are expected to give [[zakat]], but there is no [[calculation of Zakāt|set formula or prescribed amount]] for annual charitable donation as there is in other forms of Islam (2.5% of possessions above a certain minimum). Rather, they are expected to give the "excess" according to Qur'an 2:219. A common method of Alevi almsgiving is through donating food (especially sacrificial animals) to be shared with worshippers and guests. Alevis also donate money to be used to help the poor, to support the religious, educational and cultural activities of Alevi centers and organizations ([[dargah]]s, [[waqf|awqaf]], and meetings), and to provide scholarships for students.

==== Baptism & Circumcision ====
There is an initiation [[baptism]] called ''kırk banyosu'', which literally can be translated into 'shower of forty days'. Alevism is notable among Islamic branches for its casual approach to [[Khitan (circumcision)|khitan]] or [[circumcision]] viewing it as optional. Many modern Alevis choose to not circumcise their kids at all. This view is especially common in the Alevi diaspora in Europe.<ref>{{Cite web |last=Mavrokefalos |first=Paris John |date=2022-12-30 |title=Is Alevism the solution? |url=https://www.meer.com/en/71565-is-alevism-the-solution |access-date=2025-08-04 |website=Meer |language=en}}</ref> Many other branches of Islam view circumcision as beneficial or even mandatory outside of rare circumstances. The Dede is responsible for leading the spiritual kinship practice of kirvelik which can include but does not require circumcision.<ref>{{Cite book |last=Issa |first=Tözün |title=Alevis in Europe |publisher=Taylor & Francis Group |year=2016 |isbn=9781315566566 |page=20 |pages= |chapter=An introduction to Alevism: Roots and practices}}</ref>

== History ==
{{Main|Alevi history}}
{{Sufism|collapsed=1}}
[[File:Hajji Bektash Wali.jpeg|thumb|[[Ottoman miniature]] of the founder of the [[Bektashi Order|Bektashiyya]] Sufi order [[Haji Bektash Veli|Hacı Bektaş-ı Veli ''(Ḥājjī Baktāsh Walī)'']]]]
=== Seljuk period ===
{{further|Aq Qoyunlu|Qara Qoyunlu|Seljuks}}
During the great Turkish expansion from Central Asia into Iran and Anatolia in the [[Seljuk period]] (11–12th centuries), [[Turkmen tribes]] accepted a Sufi and pro-Alid form of Islam that co-existed with some of their pre-Islamic customs. Their conversion to Islam in this period was mainly achieved through the efforts not of textual scholars ([[ulama]]) expounding the finer points of [[tafsir]] and [[sharia]], but by charismatic [[dervish]]es, a belief whose cult of Muslim saint worship, mystical divination and [[millenarianism]] spoke more directly to the steppe mindset. These tribes dominated Anatolia for centuries with their religious warriors ([[Ghazi (warrior)|''ghazi'']]) spearheading the drive against [[Byzantine Empire|Byzantines]] and [[Crusades]].<ref name="cambridge.org">{{Cite web |title=The Shiites of Lebanon under Ottoman Rule, 1516-1788 |url=https://assets.cambridge.org/97805217/65848/excerpt/9780521765848_excerpt.pdf |website=assets.cambridge.org}}</ref>

=== Ottoman period ===
{{further|Janissaries|Ottoman persecution of Alevis|Babai revolt|Şahkulu rebellion}}
As in Khorasan and West Asia before, the Turkmens who spearheaded the Ottomans' drive into the Balkans and West Asia were more inspired by a vaguely Shiite folk Islam than by formal religion. Many times, Ottoman campaigns were accompanied or guided by Bektaşi dervishes as they were the military chaplains, spiritual heirs of the 13th century Sufi saint [[Haji Bektash Veli]], himself a native of [[Greater Khorasan|Khorasan]]. After the conquest of Constantinople in 1453, the Ottoman state became increasingly determined to assert its fiscal but also its juridical and political control over the farthest reaches of the Empire.<ref name="cambridge.org"/>

The resulting Alevi revolts, a series of millenarian anti-state uprisings by the non-Sunni [[Turkmens|Turkmen]] population of Anatolia that culminated in the establishment of a militantly Shiite rival state in neighbouring Iran.<ref name="ebookshia.com">[https://ebookshia.com/upload/bookFiles/656/شيعه_لبنان_زير_سلطه_عثماني.PDF شيعه_لبنان_زير_سلطه_عثماني] {{Webarchive|url=https://web.archive.org/web/20220708141329/https://ebookshia.com/upload/bookFiles/656/%D8%B4%D9%8A%D8%B9%D9%87_%D9%84%D8%A8%D9%86%D8%A7%D9%86_%D8%B2%D9%8A%D8%B1_%D8%B3%D9%84%D8%B7%D9%87_%D8%B9%D8%AB%D9%85%D8%A7%D9%86%D9%8A.PDF |date=8 July 2022 }} ebookshia.com (in Arabic)</ref> The Ottoman Empire later proclaimed themselves its defenders against the [[Safavid conversion of Iran to Shia Islam|Safavid Shia state]] and related sects. This created a gap between the Sunni Ottoman ruling elite and the Alevi Anatolian population. Anatolia became a battlefield between Safavids and Ottomans, each determined to include it in their empire.<ref>Zeidan, David. The Alevi of Anatloia: The Islamic Mystical Brotherhoods in Turkey Today. Islamic Culture, vol. 73, no. 3, 1999, pp. 104-121</ref>

===Republic of Turkey===
According to Eren Sarı, Alevi saw Kemal Atatürk as a [[Mahdi]] "savior sent to save them from the Sunni Ottoman yoke".<ref name="Sarı-2017-26">{{cite book|last1=Sarı|first1=Eren|title=The Alevi Of Anatolia: During the great Turkish expansion from Central Asia .|date=2017|publisher=noktaekitap|page=16|url=https://books.google.com/books?id=x0y1DgAAQBAJ&q=To+prevent+penetration+by+hostile+outsiders%2C+the+Alevis+insisted+on+strict+endogamy+which+eventually+made+them+into+a+quasi-ethnic+group&pg=PA16|access-date=27 July 2017}}</ref> However, pogroms against Alevi did not cease after the establishment of the Turkish Republic. In attacks against leftists in the 1970s, ultranationalists and reactionaries killed many Alevis. [[Malatya massacre|Malatya in 1978]], [[Maraş massacre|Maraş in 1979]], and [[Çorum massacre|Çorum in 1980]] witnessed the murder of hundreds of Alevis, the torching of hundreds of homes, and lootings.<ref name=memorializeturkey/><ref name=turkishpolicy/>

Alevis have been victims of [[pogroms]] during both Ottoman times and under the Turkish republic up until the [[Sivas massacre|1993 Sivas massacre]].<ref name="22-7-17-nyt"/><ref name=memorializeturkey>{{cite web|title=Pir Sultan Abdal Monument and Festival|url=http://www.memorializeturkey.com/en/memorial/pir-sultan-abdal-monument-and-festival/|website=memorializeturkey.com|access-date=27 June 2014|archive-url=https://web.archive.org/web/20140714233448/http://www.memorializeturkey.com/en/memorial/pir-sultan-abdal-monument-and-festival/|archive-date=14 July 2014|url-status=dead}}</ref><ref name="turkishpolicy">{{cite web|last1=Rana Birden Çorbacıoğlu|first1=Zeynep Alemdar|title=ALEVIS AND THE TURKISH STATE|url=http://www.turkishpolicy.com/dosyalar/files/zeynep_alemdar-rana_birden_corbacioglu-10_4.pdf|website=turkishpolicy.com|access-date=27 June 2014}}</ref>

{{Chart top|The historical emergence of the [[Alevis|Alevī]] [[Ṭarīqah]]|collapse=yes}}
{| class="navbox" style="float:center; margin: 2ex 0 0.6em 0.5em; width: 8em; line-height:111%;" 
!<small>The schematic history of the development of the [[Imāmī]]-[[Schools of Islamic theology#Alevism|Alevism]] from other [[Shī‘ah]] [[Muslim sects]] </small>
|-
|
{{tree chart/start|align=right}}
{{tree chart|WAM|v|BAU| |FBA|v|AMJ|v|NBJ| |BAU=[[Barrah bint Abdul Uzza|Barrah]]|WAM=[[Wahb ibn Abd Manaf|Wahb]]|FBA=[[Fatimah bint Amr|Fatimah]]|AMJ=[[Abdul-Muttalib]]|NBJ=[[Natila bint Janab|Natīla]] |boxstyle_AMJ= background-color:Aquamarine; |boxstyle_FBA= background-color:Aquamarine; |boxstyle_WAM= background-color:MediumSpringGreen; |boxstyle_BAU= background-color:MediumSpringGreen; }}
{{tree chart| |,|-|'| |,|-|v|-|-|-|'| | | |`|-|.| |}}
{{tree chart|ABW|v|ABM|!|ABH|v|FBQ| |ABB|ABW=[[Aminah bint Wahab]]|ABM=[[Abdullah ibn Abdul-Muttalib|ʿAbd Allāh]] |HMZ=[[Abdullah ibn Abdul-Muttalib|Hamza]]|ABB= [[‘Abbas ibn ‘Abd al-Muttalib|‘Abbas]]|FBQ=Fatimah bint Qays|ABH=[[Asad ibn Hashim|Asad]] ibn [[Hashim ibn Abd al-Manaf|Hashim]]|boxstyle_ABH= background-color:PaleGreen; |boxstyle_ABT= background-color:MediumSpringGreen; |boxstyle_ABW= background-color:MediumSpringGreen; |boxstyle_FBQ= background-color:PaleGreen; |boxstyle_ABM= background-color:Aquamarine; }}
{{tree chart| | | |`|-|.| |`|-|.| |`|-|.| | | |!| | }}
{{tree chart|HBH|v|MHD| |ABT|v|FBA| |ABA| | | | | | | |MHD= '''[[Muhammad]]'''<br /><small>([[Family tree of Muhammad|Family tree]])</small> |HBH=[[Khadija bint Khuwaylid]]|ABA=[[Abdullah ibn Abbas|ʿAbd Allāh]] |ABT=[[Abi Talib]]| FBA=[[Fatimah bint Asad]]|boxstyle_MHD= background-color:DeepSkyBlue; |boxstyle_HBH= background-color:Aqua; |boxstyle_ABH= background-color:MediumSpringGreen; |boxstyle_FBA= background-color:PaleGreen; |boxstyle_ABT= background-color:Aquamarine; }}
{{tree chart| |,|-|'| | | |,|-|-|-|'| | | | | |!|}}
{{tree chart|FAT|-|v|-|ALİ|-|v|-|KBJ| |AAA|FAT='''[[Fatima Zahra]]'''|AAA=<small>ʿAli bin [[Abdullah ibn Abbas|ʿAbd Allāh]] b. [[‘Abbas ibn ‘Abd al-Muttalib|‘Abbas]]</small>|KBJ=<small>[[Khawlah bint Ja'far|Khawlah b. Ja'far]] [[Banu Hanifah|al-Hanafiyyah]]</small>| ALİ='''[[Ali al Murtaza]]'''<br /><small>([[Family tree of Ali|Family tree]])</small> |boxstyle_ALİ= background-color:DodgerBlue; | boxstyle_FAT= background-color:SkyBlue; |boxstyle_KBJ= background-color:PowderBlue; }}
{{tree chart| | |,|-|^|-|.| | | |`|-|-|-|.| | |!| | | |}}
{{tree chart| |HAS| |HUS|v|SBN| |MBH|7|`|.|SBN=[[Shahr Banu]]|MBH='''[[Ibn al hanifiyyah|Ibn al-Hanifiyyah]]'''|HAS='''[[Hasan al Mujtaba]]'''|HUS='''[[Husayn ibn Ali]]''' <small>([[Family tree of Husayn ibn Ali|Family]])</small>|boxstyle_HAS= background-color:LightSkyBlue; |boxstyle_HUS= background-color:LightSkyBlue; |boxstyle_MBH= background-color:LightSteelBlue; }}
{{tree chart| | |!| | | | | |!| | | | | |!| |:| |!| }}
{{tree chart| |FTM|-|v|-|ZAYN|v|JSN|!|KAY|!| | | | | |ZAYN=[[Ali al-Sajjad|Zayn al-'Abidin]]|FTM=[[Fatimah bint Hasan]]|JSN=Jayda al-Sindhi|KAY=[[Kaysanites]]<br /><small>([[Al-Mukhtar]])</small>|boxstyle_KAY= background-color:Thistle;|boxstyle_ZAYN= background-color:Turquoise;|boxstyle_FTM= background-color:Turquoise; }}
{{tree chart| | | | | |!| | | | |!| | | |!| |:| |!| }}
{{tree chart|UFQ|v|BAQ| | |ZAY| |AHS|J| |!|BAQ=[[Muhammad al-Baqir]]|UFQ=[[Farwah bint al-Qasim|Farwah]] bint<br /><small>[[Al-Qasim ibn Muhammad ibn Abi Bakr|Al-Qasim]] ibn [[Muhammad ibn Abu Bakr|Muhammad]]</small>|ZAY=[[Zayd ibn Ali|Zayd ash-Shahīd]] <small>([[Zaydiyyah]])</small>||AHS= <small>First [[Sufism|Sufi]]</small><br /> [[Abu Hashim]] <small>([[Hashimiyya]])</small>|boxstyle_HUS1= background-color:#FFFFCC;|boxstyle_AHS= background-color:Lavender; |boxstyle_UFQ= background-color:Azure; |boxstyle_ZAY= background-color:PaleTurquoise;|boxstyle_BAQ= background-color:Turquoise; }}
{{Tree chart| | | |!| | | | | | |:| | | |L|~|~|T2|'|}}
{{tree chart| | |AMJ| | AMJ=[[Ja'far al-Sadiq]]| boxstyle_AMJ= background-color:LightCyan;| |YEM|A|ZYD| | |MAI| |MAI=[[Muhammad ibn Ali ibn Abdallah|Muhammad "al-Imām"]]|ZYD=[[Zaydi]]-[[Alavids]]|boxstyle_ZYD= background-color:AliceBlue;|YEM=[[Imams of Yemen|Yemen]]-[[Fiver (sect)|Fivers]] |boxstyle_YEM= background-color:AliceBlue; |boxstyle_MAI= background-color:Plum;}}
{{tree chart| |,|-|^|-|v|-|-|-|v|-|-|-|.| | | |!| | }}
{{Tree chart|İBJ| |FAT| |ALD|,|KAD| |IAI| |İBJ= [[Isma'il ibn Jafar]]|IAI=Ibrāhim<br /> [[Muhammad ibn Ali ibn Abdallah|"al-Imām"]]| |FAT=[[Abdullah al-Aftah ibn Ja'far al-Sadiq|Al-Aftah]]<br /><small>([[Aftahiyya]])</small>|ALD=[[Muhammad ibn Ja'far al-Sadiq (Al-Dibaj)|Al-Dibaj]] <br /><small>(Sumaytiyya)</small>|KAD= [[Musa al-Kadhim]]|boxstyle_FAT= background-color:LemonChiffon; |boxstyle_İBJ= background-color:#FFFFCC; |boxstyle_KAD= background-color:#FFFFCC; |boxstyle_ALD= background-color:Ivory;}}
{{tree chart| |!| | | |!| | | |,|-|+|-|.| | | |:| | |}}
{{tree chart|İSM|7|AAA| |İBR|!|İSN| |MUS| |İSM=[[Imamah (Ismaili doctrine)|Imāmī]] [[Ismā'īlī]]sm|MUS=[[Abu Muslim Khorasani|Muslim’īyyah]] <small>([[Sinbad the Magean|Sīnbād]])</small>|boxstyle_İSM= background-color:#FFFFCC;|boxstyle_İSN= background-color:#FFFFCC;|İSN=[[Imāmī]] [[Athnā‘ashariyyah]]|AAA=[[Muhammad ibn Abdullah al-Aftah|Muhammad al-Aftah]]|İBR=[[Ibrahim ibn Musa al-Kazim|Ibrāhim ibn Mūsā]]|boxstyle_MUS= background-color:LightPink; }}
{{Tree chart| |F|~|A|~|7| | | |,|-|'| |!| |,|-|(| | }}
{{tree chart|MBİ| |SEV| |FTM|F|ARD|!|TUR|TUR=[[Ishaq al-Turk]]|MBİ= [[Muhammad ibn Isma'il|Al-Maktūm]] <br /><small>(Mubārakʾiyya)</small>| |SEV=[[Seveners]]|FTM=[[Fatima bint Musa|Fātimā al-Ma‘sūmah]] | |ARD= [[Ali al-Rida]]| |boxstyle_MBİ= background-color:#FFFFCC; |boxstyle_SEV= background-color:PeachPuff;}}
{{tree chart| |!| | | |:| |F|~|~|~|J| |!| |`|-|.| | }}
{{Tree chart|WAF| |QAR|D|TUS|,|JAW| |MUH|QAR=<small>[[Hamdan Qarmat|Ḥamdān Qarmaṭ'l-ʾAšʿaṯ]]</small>| | |WAF= [[Ahmad al-Wafi|ʿAbadullāh<small> ''(Wafī Aḥmad)''</small>]]|TUS=[[Al-Tustari]]<br /><small>([[Taṣawwuf]])</small>|JAW= [[Muhammad al-Jawad|Muhammad al-Taqī ''(Jawad)'']]|MUH=[[Muḥammirah|Muhammerah]] <small>([[Muqanna]])</small>|boxstyle_MUH= background-color:HotPink; |boxstyle_TUS= background-color:Linen;}}
{{tree chart| |!| | | |:| |:| |,|-|^|-|.| | | |!| | }}
{{tree chart|HAS1132| |SAD|:|MUS|,|HAD|7|KHR|HAD= [[Ali al Hadi]]|SAD=[[Abu Sa'id al-Jannabi|Abū Sa'id]]|HAS1132= [[Muhammad at-Taqi (Ahmed ibn Abadullah)|Aḥmad <small> ''(Taqī Muhammad)'' </small>]]|MUS=[[Musa al-Mubarraqa|Mūsā al-Mūbārraqā]]|KHR=[[Khurramites|Khurrāmīyah]] <small>([[Babak Khorramdin|Pāpak]], Maziar)</small>| boxstyle_KHR= background-color:Coral; }}
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{{tree chart|HAS2132| |TAH|:|MAH| |HAS|:|KIZ| |HAS2132= [[Radi Abdullah|Ḥusayn<small><br /> ''(Raḍī ʿAbdillāh)''</small>]]| |HAS=[[Hasan al-Askari]]| TAH=[[Abū-Tāhir Al-Jannābī|Abū-Tāhir]]|KIZ=[[Kızılbaş]]|MAH=[[Muhammad ibn Ali al-Hadi|Muhammad]] ibn [[Ali al-Hadi|Ali]] |boxstyle_KIZ= background-color:LightCoral; }}
{{Tree chart|boxstyle=background:LightBlue;| |!| | | |!| |L|~|~|7| | |!| |:| |:| | | | }}
{{Tree chart|UAM| |QAR| | |NAM| |!|NUS|:|NUS=[[Ibn Nusayr]] <small>([[Namiriya|‘Ulyāʾiyya]])</small>|UAM= [[Ubayd Allah al-Mahdi Billah|Ubayd Allāh]] <small>([[Fatimids]])</small>|NAM=[[Fazlallah Astarabadi (Naimi)|Nāimī]]-[[Hurufi|Ḥurūfīs]]|QAR=[[Qarmati]]s| |boxstyle_QAR= background-color:PeachPuff; |boxstyle_UAM= background-color:#FFFFCC; |boxstyle_NUS= background-color:Moccasin; |boxstyle_NAM= background-color:Linen;}}
{{Tree chart| |!| | | |,|-|v|-|-|'| | |!| |:| |:| | | | }}
{{tree chart|HAS223|HAS223= [[Al-Qa'im (Fatimid caliph)|al-Qāʾim]]| |AAA|!| | |MAH|^|ALK|:| |AAA=ʿAlī Al-Aʿlā <small>([[Bektashiyyah|Baktāsh’īyyah]])</small>|MAH=[[Muhammad al-Mahdi|Muhammad]] <br /><small>([[Imam e Zamana|Imām Zāmān]])</small>|ALK=[[Al-Khaṣībī]] <small>([[Nusairi]]s)</small>|boxstyle_NAM= background-color:#FFFFCC; | boxstyle_MAH= background-color:#FFFFCC; | boxstyle_ALK= background-color:Moccasin;|boxstyle_AAA= background-color:Linen; }}
{{tree chart| |!| | | |:| |!| | | |!| | | | | |:| | | | }}
{{tree chart|HAS224| | |:|MPS| |TWE| |SAR|:|HAS224= [[al-Mansur Billah|al-Manṣūr]]|MPS=[[Mahmoud Pasikhani|Pasīkhānī]] <small>([[Nuktawiyya]])</small>|NUS=[[Nusairi]]s| |TWE=[[Imamiyyah]] <small>([[Theology of Twelvers|Twelvers]])</small>|SAR=[[Sarı Saltuk]] <small>([[Bektaşi|Baktāshī]]s)</small>|boxstyle_NUS= background-color:#FFFFCC;|boxstyle_TWE= background-color:#FFFFCC; |boxstyle_MPS= background-color:Linen; |boxstyle_SAR= background-color:MistyRose; }}
{{tree chart| |!| | | |:| | | |,|-|^|-|.| |:| |:| | }}
{{Tree chart|HAS225| |NES| |JAF| |ALE|X|OTM|OTM=[[Otman Baba]]|HAS225= [[Al-Mu'izz li-Din Allah|al-Muʿizz]]|NES=[[Nesîmî|Nasīmī]]|JAF=[[Ja'fari]]s|ALE=[[Alevi]]s| boxstyle_JAF= background-color:#FFFFCC; | boxstyle_ALE= background-color:#FFFFCC; |boxstyle_NES= background-color:Linen;|boxstyle_OTM= background-color:MistyRose;}}
{{tree chart| |!| | | |,|-|-|-|+|-|-|-|.| |:| |!| }}
{{tree chart|ALA| |AKH| |SHY| |USL|:|BAL|BAL=[[Balım Sultan]]| |ALA= [[Al-Aziz Billah|al-ʿAzīz]]|AKH=[[Akhbari]]s|SHY=[[Shaykhi]]s|USL=[[Usuli]]s | | | boxstyle_QAR= background-color:#FFFFCC; | boxstyle_AKH= background-color:#FFFFCC; | boxstyle_SHY= background-color:#FFFFCC; | boxstyle_USL= background-color:#FFFFCC; |boxstyle_BAL= background-color:MistyRose;}}
{{tree chart| |!| | | |!| | | |:| | | |!| |:| |!| }}
{{tree chart|HAS234|7|SAF| |BAB|.|VEF|:|HAS234=[[Al-Hakim bi-Amr Allah|al-Ḥākim]]|BAB=[[Nuqta-yi Ula]] <small>([[Bábis]])</small>| VEF=[[Velayat-e-faqih]] <small>([[Iran, Islamic Rep.]])</small>|GÜL|GÜL=[[Gül Baba]] <small>([[Hurufi]]-[[Bektaşi]])</small>|SAF=[[Safavids]] <small>([[Safaviyya|Safavī]] [[Safavid conversion of Iran to Shia Islam|Iran]])</small>| | | |boxstyle_GÜL= background-color:MistyRose;}}
{{tree chart| |!| |L|~|7| | | |,|-|^|-|.| |L|~|7| | }}
{{tree chart|HAS312|HAS312=[[Ali az-Zahir|al-Ẓāhir]]| |DRZ| |AZL| |BHI|F|OAL|DRZ=[[Durzi]]s <br /><small>([[Al-Muqtana]]) </small>|OAL=[[Aleviler|Other Alevis]] <small>([[Schools of Islamic theology#Baktāshism (Bektaşilik)|Bektashism]])</small>|AZL=[[Mirza Yahya|Mírzá Yaḥyá]] <small>([[Azalis]])</small>|BHI=[[Mírzá Ḥusayn-`Alí Núrí|Mírzá Ḥusayn]] <small>([[Baháʼí Faith|Baháʼís]])</small>|boxstyle_OAL= background-color:Pink; }}
{{tree chart| |`|-|.| | | | | | | | | | | |:| |!| }}
{{tree chart| | |ALM|~|NKH|-|BAP|F|YAR|!|YAR=[[Yarsani]]s <br /><small>([[Sultan Sahak]])</small>|ALM=[[Al-Mustansir Billah|Al-Mustanṣir bi-Llāh]]|NKH=[[Dā'ī al-Mutlaq|Dā'ī]] [[Nasir Khusraw]]| | | | | |BAP=[[Gorno-Badakhshan Autonomous Region|Badakhshan]] & [[Badakhshan Province|Afgan]] [[Pamiris]] | boxstyle_NKH= background-color:Seashell; | boxstyle_BAP= background-color:Seashell;}}
{{Tree chart| |,|-|^|-|j|-|-|-|.| |!| |:| |:| |!| | | | }}
{{Tree chart|HAS3112|HAS3112=[[Al-Musta'li]] <small>([[Musta'li]]s)</small>| |MBM| |NIZ|!|NIZ=[[Nizār ibn al-Mustanṣir billāh|Al-Nizār]] <br /><small>([[Nizārī]]s)</small>|YEZ|:| |!|YEZ=[[Ostad Elahi]] <br /><small>([[‘Ali-Ilahis]])</small>| |BAM=[[Baha'uddin al-Muqtana|Baha'uddin Muqtana]]|ADD=<small>[[Nashtakin al-Darazi|Nashtakin<br />al-Darazi]]</small>|MBM=<small>Muḥammad ibn [[Abū Tamīm Ma'add al-Mustanṣir bi-llāh|Abū Tamīm]] </small>| boxstyle_HAS3112= background-color:#FFFFCC;| boxstyle_ADD= background-color:#FFFFCC;| boxstyle_NIZ= background-color:PapayaWhip; }}
{{Tree chart| |`|-|.| |!| | | |:| |!| | | |:| |!| | }}
{{Tree chart| |,|AMR|AMR=[[Al-Amir|Al-Āmir]]|l4| | |SAB|!| | |BFR|!|BFR=[[Ishikism|Işık Alevis]]|SAB=[[Hashshashins]] <small>([[Hassan Sabbah|Ḥ. bin Sabbah]]) </small>| |boxstyle_SAB= background-color:PapayaWhip; }}
{{Tree chart| |!| |:| |:| | | |:| |!| | | |,|-|+|-|.| }}
{{tree chart|TAQ|TAQ=[[At-Tayyib Abu'l-Qasim|At-Tayyib]] <small>([[Tayyibi]]s)</small>|:|HAF|HAF=[[Al-Hafiz|Al-Ḥāfīz]] <small>([[Hafizi]]s)</small>| |HAS|!|HAS=[[Hassan Ala Dhikrihi's Salam|Ḥasan ʿAlā]] <small>([[Alamut Castle|Alamūt]] [[Nizārī Ismā'īlī state|Nizārī]]s) </small>| | |ALN|!|HAR|HAR=[[Harabati baba tekke|Harabatis]] <br /><small>([[Baba Rexheb]]) </small>|ALN=[[Alians]]<br /> <small>([[Demir Baba Teke|Demir Baba]]) </small>| | |boxstyle_HAR= background-color:LavenderBlush; |boxstyle_HAF= background-color:LightYellow; | boxstyle_HAS= background-color:PapayaWhip; |boxstyle_TAQ= background-color:#FFFFCC;|boxstyle_ALN= background-color:LavenderBlush; }}
{{Tree chart| |G2|~|J| | | | | |!| |`|-|.| | | |!|}}
{{tree chart|ARW|ARW=[[Arwa al-Sulayhi|Arwa <br />al-Sulayhi]]|-|DAW|.|AGA| |PAM| |CEP| |CEP=[[Chepni]]s|DAW=[[Zoeb bin musa|Zoeb Musa]] <small>([[Dawoodi Bohra|Dawoodis]])</small>|AGA=[[Aga Khan|Agha Khans]] <small>([[Imamate in Nizari doctrine|Nizārī Ismā'īlī]]s)</small>|boxstyle_DRZ= background-color:#FFFFCC; | boxstyle_DAW= background-color:#FFFFCC; | boxstyle_AGA= background-color:PapayaWhip; |HUS2232=[[Dawoodi Bohra#Intra-Bohra schisms|Other Bohra]]s |PAM=[[Pamir Mountains|Pamir]] [[Imamah (Ismaili doctrine)|Ismāʿīlīsm]] | boxstyle_CEP= background-color:LavenderBlush; | boxstyle_PAM= background-color:Seashell;}}
{{tree chart| |,|-|-|-|v|-|+|-|v|-|-|-|.|}}
{{tree chart|SUL| |ALA|!|HEB|,|ATB| |SUL=[[Sulayman bin Hassan|Sulayman]] <small>([[Sulaymanis]])</small> |HEB=<small>[[Hebtiahs Bohra]]</small>|ALA=<small>Ali bin Ibrāhim<br />([[Alavi Bohra]])</small> |PDB=[[Progressive Dawoodi Bohra|Progressive Dawoodis]] |boxstyle_HEB= background-color:#FFFFCC;|ATB=<small>[[Abdul Hussain Jivaji|A . Hussain Jivaji]]<br /> ([[Atba-i-Malak]])</small> | boxstyle_SUL= background-color:#FFFFCC; |boxstyle_ALA= background-color:#FFFFCC;| boxstyle_ATB= background-color:#FFFFCC;| }}
{{tree chart| |,|-|-|-|v|-|'| |,|-|^|-|.| |}}
{{tree chart|JAF| |PDB| |AMV| |AMB| |JAF=<small>[[Jafari Bohras]] ([[Syed Jafar Ahmad Shirazi]])</small>|PDB=<small>[[Progressive Dawoodi Bohra|Progressive Dawoodis]] ([[Asghar Ali Engineer|Asghar Ali]])</small>|AMB=<small>[[Atba-e-Malak Badar|Atba-i-Malak Badar]] ([[Badruddin Ghulam Hussain Miya Khan Saheb|Ghulam Hussain Miya Khan]])</small>|AMV=<small>[[Atba-i-Malak Vakil]] ([[Abdul Qadir Ebrahimji|A. Qadir Ebrahimji]])</small>| boxstyle_PDB= background-color:#FFFFCC;|boxstyle_AMB= background-color:#FFFFCC;|boxstyle_AMV= background-color:#FFFFCC;| }}
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==Organization==
{{multiple image
| align             = right
| direction         = vertical
| header            = [[Ali]], [[Hasan ibn Ali|Hasan]] and [[Husayn ibn Ali|Husayn]] in [[Hagia Sophia]]
| width             = 220
| image1            = 01HSI1 (2099855672).jpg
| caption1          = [[Ali]] (right) and [[Husayn ibn Ali]] (left) medallions in the [[Hagia Sophia]]
| image2            = Name of Prophet Muhammad in Arabic in Hagia Sophia, April 2013.JPG
| caption2          = [[Hasan ibn Ali]] medallion in Hagia Sophia
}}
In contrast to the [[Bektashi order]]{{Snd}}''tariqa'', which like other Sufi orders is based on a [[silsila]] "initiatory chain or lineage" of teachers and their students, Alevi leaders succeed to their role on the basis of family descent. Perhaps ten percent of Alevis belong to a religious elite called ''ocak'' "hearth", indicating descent from Ali and/or various other saints and heroes. ''Ocak'' members are called ''ocakzade''s or "sons of the hearth". This system apparently originated in the Safavid state.

Alevi leaders are variously called ''[[murshid]], [[Pir (Sufism)|pir]], [[Rehber (Alevism)|rehber]]'' or ''[[Dede (religious figure)|dede]].'' Groups that conceive of these as ranks of a hierarchy (as in the [[Bektashi Order]]) disagree as to the order. The last of these, ''dede'' "grandfather", is the term preferred by the scholarly literature. ''Ocakzade''s may attain to the position of ''dede'' on the basis of selection (by a father from among several sons), character, and learning. In contrast to Alevi rhetoric on the equality of the sexes, it is generally assumed that only males may fill such leadership roles.

Traditionally, ''dedes'' did not merely lead rituals, but led their communities, often in conjunction with local notables such as the [[agha (title)|ağas]] (large landowners) of the [[Tunceli Province|Dersim Region]]. They also acted as judges or arbiters, presiding over village courts called ''Düşkünlük Meydanı''.

Ordinary Alevi would owe allegiance to a particular ''dede'' lineage (but not others) on the basis of pre-existing family or village relations. Some fall instead under the authority of Bektashi dargahs.

In the wake of 20th century urbanization (which removed young laborers from the villages) and socialist influence (which looked upon the dedes with suspicion), the old hierarchy has largely broken down. Many dedes now receive salaries from Alevi cultural centers, which arguably subordinates their role. Such centers no longer feature community business or deliberation, such as the old ritual of reconciliation, but emphasize musical and dance performance to the exclusion of these.<ref>See Martin Stokes' study.</ref> Dedes are now approached on a voluntary basis, and their role has become more circumscribed – limited to religious rituals, research, and giving advice.

According to John Shindeldecker "Alevis are proud to point out that they are [[monogamy|monogamous]], Alevi women are encouraged to get the best education they can, and Alevi women are free to go into any occupation they choose."<ref>{{cite web|url=https://www.forbes.com/sites/realspin/2017/02/10/religious-diversity-and-the-alevi-struggle-for-equality-in-turkey/|title=Religious Diversity And The Alevi Struggle For Equality In Turkey|last=Flows|first=Capital|website=Forbes|language=en|access-date=2020-01-01}}</ref>

=== Relationship with other groups ===
Alevis are usually classified as a sect of Shia Islam,<ref>{{cite web|editor=Miller, Tracy |date=October 2009 |title=Mapping the Global Muslim Population: A Report on the Size and Distribution of the World's Muslim Population, Pew Research Center |url=http://pewforum.org/newassets/images/reports/Muslimpopulation/Muslimpopulation.pdf |access-date=2009-10-08 |url-status=dead |archive-url=https://web.archive.org/web/20091010050756/http://pewforum.org/newassets/images/reports/Muslimpopulation/Muslimpopulation.pdf |archive-date=2009-10-10 }}</ref> and Ayatollah [[Ruhollah Khomeini]] decreed Alevis to be part of the Shia fold in the 1970s.<ref name="Nasr, V page 1">Nasr, V: "The Shia Revival," page 1. Norton, W. W. & Company, Inc, 2006</ref> However, Alevi philosophies, customs, and rituals are appreciably different from those of mainstream, orthodox [[Usulism|Usulis]].

The relationship between Alevis and Sunnis is one of mutual suspicion and prejudice dating back to the Ottoman period. Hundreds of Alevis were murdered in sectarian violence in the years that preceded the [[1980 Turkish coup d'état|1980 coup]], and as late as the 1990s dozens were killed with impunity.<ref name="22-7-17-nyt" /> While pogroms have not occurred since then, Erdogan has declared "a [[cemevi]] is not a place of worship, it is a center for cultural activities. Muslims should only have one place of worship."<ref name="22-7-17-nyt" />

There are claims that they have been subject to [[Religious intolerance|intolerant]] Sunni "nationalism" that has been unwilling to recognize Alevi "uniqueness".<ref>Karin Vorhoff. 1995. Zwischen Glaube, Nation und neuer Gemeinschaft: Alevitische Identitat in der Türkei der Gegenwart, pp. 95–96.</ref>

== Demographics ==
[[File:Alevis_in_Turkey.png|thumb|upright 1.2|Distribution of Alevi population in Turkey. Red = Anatolian Alevis (Turks and Kurds). Dark red = Alawites (Arabs) in Southern Turkey.]]
[[File:1. Mai 2013 in Hannover. Gute Arbeit. Sichere Rente. Soziales Europa. Umzug vom Freizeitheim Linden zum Klagesmarkt. Menschen und Aktivitäten (091).jpg|thumb|upright 1.2|Alevis in a demonstration in [[Hannover]]]]

Most Alevi live in Turkey, where they are a minority and Sunni Muslims the majority. The size of the Alevi population is likewise disputed, but most estimates place them somewhere between 5 and 10 million people or about 10% of the population.<ref name=usstate>{{cite web |url=https://2001-2009.state.gov/g/drl/rls/irf/2007/90204.htm|title=Turkey: International Religious Freedom Report 2007|date=14 September 2007|publisher=State.gov|access-date=9 August 2011}}</ref><ref>{{cite web|author=Daan Bauwens|date=18 February 2010 |url=http://www.atimes.com/atimes/Middle_East/LB18Ak04.html |title=Turkey's Alevi strive for recognition |archive-url=https://web.archive.org/web/20100222035039/http://www.atimes.com/atimes/Middle_East/LB18Ak04.html |archive-date=22 February 2010 |work=Asia Times Online|access-date=9 August 2011}}</ref> Estimates of the percentage of Turkey's population that are Alevi range between 4% and 15%.<ref name=minorityrights/><ref name="TR100"/> Scattered minorities live in the [[Balkans]], [[the Caucasus]], [[Cyprus]], [[Greece]], [[Iran]] and the diaspora such as Germany and France.<ref>{{cite book |last1=Massicard |first1=Elise |title=The Alevis in Turkey and Europe: Identity and Managing Territorial Diversity |publisher=Routledge |url=https://books.google.com/books?id=Kv6d_yXa7iUC&q=alevis+worldwide&pg=PA38 |via=googlebooks.com |access-date=5 June 2014 |isbn=9781136277986 |date=2012-10-12}}</ref> In the [[2021 United Kingdom census]], Alevism was discovered to be the eighth largest religion in England and Wales, after Christianity, Islam, Hinduism, Sikhism, Buddhism, Judaism and Paganism.<ref name="Religion, England and Wales">{{Cite web |title=Religion, England and Wales |url=https://www.ons.gov.uk/peoplepopulationandcommunity/culturalidentity/religion/bulletins/religionenglandandwales/census2021 |access-date=2022-11-30 |website=Office of National Statistics}}</ref>

Different estimations exist on the ethnic composition of the Alevi population. Although Turks are probably the largest ethnic group among Alevis considering their historical towns and cities.{{Citation needed|date=August 2023}} While Dressler stated in 2008 that about a third of the Alevi population is Kurdish,<ref name="referenceworks.brillonline.com"/> Hamza Aksüt argued that the majority is Kurdish<ref>{{cite book|last=Gezik|first=Erdal|title=The Cambridge History of the Kurds|year=2021|editor-last=Bozarslan|editor-first=Hamit|chapter=The Kurdish Alevis: The Followers of the Path of Truth|publisher=[[Cambridge University Press]]|page=562|doi=10.1017/9781108623711.026|s2cid=235541104}}</ref> when all groups he considers as Alevis, such as the [[Yarsanism|Yarsanis]],<ref>{{cite book |last1=Aksüt |first1=Hamza |title=Aleviler: Türkiye, İran, İrak, Suriye, Bulgaristan : araştırma-inceleme |date=2009 |publisher=Yurt Kitap-Yayın |page=319 |isbn=9789759025618 |url=https://books.google.com/books?id=d2FPAQAAIAAJ |access-date=31 July 2022}}</ref> are counted.<ref>{{cite AV media |people=Hamza Aksüt |title=Hamza Aksüt ile Alevi Ocakları Üzerine - Aleviliğin Kökleri |language=Turkish |url=https://www.youtube.com/watch?v=L3is6Fi3iqI&t=13m8s |access-date=1 August 2022}}</ref>

Most Alevis are probably of Kizilbash or Bektashi origin.<ref name=minorityrights/> The Alevis (Kizilbash) are traditionally predominantly rural and acquire identity through the family. According to the AABF (German Federation of Alevi Associations), in Kizilbash Alevism, it is sufficient for a person to be considered an Alevi if their mother or father are Alevi.<ref>{{Cite web |title=Calışma Programı |url=https://aabf-inanc-kurulu.com/calismalar/ |access-date=2025-09-02 |website=AABF Geistlichenrat |language=de}}</ref> Bektashis, however, are predominantly urban, and formally claim that membership is open to any Muslim. The groups are separately organized, but subscribe to "virtually the same system of beliefs".<ref name=minorityrights/>

===Population estimates===
The Alevi population has been estimated as follows:
* Approximately 20 million according to [[Daily Sabah]], a newspaper close to the government in 2021.<ref name="dailysabah">{{cite web |date=31 December 2021 |title=Govt signals action for Turkey's Alevi community amid obstacles |url=https://www.dailysabah.com/politics/news-analysis/govt-signals-action-for-turkeys-alevi-community-amid-obstacles |access-date=9 March 2022 |website=www.dailysabah.com}}</ref>
* 12,521,000 according to [[Sabahat Akkiraz]], an MP from [[Republican People's Party|CHP]].<ref name=habersol>{{cite web|title=Sabahat Akkiraz'dan Alevi raporu|url=http://haber.sol.org.tr/devlet-ve-siyaset/sabahat-akkirazdan-alevi-raporu-haberi-64266 |website=haber.sol.org.tr|date=14 December 2012|access-date=25 June 2014}}</ref>
* "approx. 15 million..."{{Snd}}Krisztina Kehl-Bodrogi.<ref name="Near East' 1997">From the introduction of ''Syncretistic Religious Communities in the Near East'' edited by her, B. Kellner-Heinkele, & A. Otter-Beaujean. Leiden: Brill, 1997.</ref>
* 4% of total population of Turkey{{Snd}}[[KONDA Research and Consultancy|KONDA Research]] (2021).<ref name="TR100"/>
* In Turkey, 15% of Turkey's population (approx. 10.6 million){{Snd}}Shankland (2006).<ref>''Structure and Function in Turkish Society.'' Isis Press, 2006, p. 81.</ref>
*20 to 25 million according to Minority Rights Group.<ref name=minorityrights/>
* There is a native 3,000 Alevi community in [[Western Thrace]], Greece.<ref>{{cite web|author =Μποζανίνου Τάνια |url=http://www.tovima.gr/world/article/?aid=379767 |title=ΤΟ ΒΗΜΑ – Αλεβίτες, οι άγνωστοι "συγγενείς" μας – κόσμος |date=23 January 2011 |publisher=Tovima.gr |access-date=2012-11-22}}</ref>
* The predominant religion of the [[Äynu people]] of western China is Alevism.<ref name="KAM">{{cite book |last = Louie |first =Kam |title = The Cambridge Companion to Modern Chinese Culture |publisher = [[Cambridge University Press]] |isbn = 978-0521863223 |page = 114 |year = 2008}}</ref><ref name="XIN">{{cite book |last = Starr |first =S. Frederick |title = Xinjiang: China's Muslim Borderland: China's Muslim Borderland |publisher = [[Routledge]] |isbn = 978-0765613189 |page = 303 |year = 2004}}</ref><ref name="WHIT">{{cite web |url=https://arminda.whitman.edu/theses/240 |title=Mummy dearest : questions of identity in modern and ancient Xinjiang Uyghur Autonomous Region |date=9 May 2012 |publisher=Alyssa Christine Bader [[Whitman College]] p31 |access-date=19 November 2020|last1=Bader |first1=Alyssa Christine}}</ref> There are estimated to be around 30–50 thousand Äynu, mostly located on the fringe of the [[Taklamakan Desert]].<ref name="Johanson">{{cite web
| last = Johanson
| first = Lars
| year = 2001
| title = Discoveries on the Turkic Linguistic Map
| publisher = Swedish Research Institute in Istanbul
| volume = 5
| location = Stockholm
| pages = 21–22
| url = http://turkoloji.cu.edu.tr/DILBILIM/johanson_01.pdf
}}</ref><ref name=":0">{{Cite book|url=https://books.google.com/books?id=oZCOAwAAQBAJ&q=aynu+people&pg=PA15|title=Ethnic Groups of North, East, and Central Asia: An Encyclopedia|last=Minahan|first=James B.|publisher=ABC-CLIO|year=2014|isbn=9781610690188|pages=14–15}}</ref>
* 25,672 Alevi live in England and Wales.<ref name="Religion, England and Wales"/>
* 600,000 to 700,000 Alevi live in Germany.<ref>{{Cite web|url=https://www.kassel.de/buerger/stadtgesellschaft/rat-der-religionen/alevitische-gemeinde.php|title=Alevitische Gemeinde|website=Stadt Kassel}}</ref><ref>{{cite web |url=https://fowid.de/meldung/aleviten-deutschland |title=Aleviten in Deutschland |date=16 September 2021}}</ref>
* 100,000 to 200,000 Alevi live in France.<ref>{{cite journal | last1=Yaman | first1=Ali | last2=Dönmez| first2=Rasim Özgür | title=Creating cohesion from diversity through mobilization: Locating the place of Alevi federations in Alevi collective identity in Europe | journal=Türk Kültürü ve Hacı Bektaş Veli Araştırma Dergisi | publisher=Ankara Hacı Bayram Veli University | issue=77 |year=2016| pages=13–36 | url=https://dergipark.org.tr/en/pub/tkhcbva/issue/71962/1157641}}</ref><ref>{{cite book | last=Koşulu | first=Deniz | title=Muslim Political Participation in Europe | chapter=The Alevi quest in Europe through the redefinition of the Alevi movement: recognition and political participation, a case study of the Fuaf in France | publisher=Edinburgh University Press | year=2013| isbn=978-0-7486-4694-4 | doi=10.3366/edinburgh/9780748646944.003.0013 | pages=255–276}}</ref>

=== Social groups ===
{{further|Ja'fari|Nusayrism|Hurufism|Chinarism}}
[[File:Islamic religious buildings 41.JPG|thumb|[[Arabati Baba Teḱe]] in [[Tetovo]], [[North Macedonia]]]]
A Turkish scholar working in France has distinguished four main groups among contemporary Alevis in Turkey.<ref name=":2" />

The first group, who form a majority of the Alevi population, regard themselves as true Muslims and are prepared to cooperate with the state. It adheres to the way of [[Jafar as-Sadiq]], the Sixth Imam of Shia Islam. This group's concept of ''[[God in Islam|God]]'' is the same as Orthodox Islam, and like their Shia counterparts they reject the first three chosen [[Caliph]]s, whom Sunni accept as legitimate, and accept only [[Ali]] as the actual and true Caliph.<ref name=":2" />

The second group, which has the second most following among Alevis, are said to be under the active influence of the official Iranian Shia and to be confirmed adherents of the [[Twelver]] branch of Shia Islam and they reject the teachings of Bektashism Tariqa. They follow the [[Ja'fari jurisprudence]] and oppose secular state power.<ref name=":2">Bilici, F: "The Function of Alevi-Bektashi Theology in Modern Turkey", seminar. Swedish Research Institute, 1996</ref>

The third group, a minority belief held by the Alevis, is mainly represented by people who belong to the political left and presumed ''the Aleviness'' as an outlook on life rather than a religious conviction by renouncing the ties of Alevism with Twelver Shia Islam. The followers of this congregation, who later turned out to support ''[[Ishikism|Erdoğan Çınar]],'' hold ritual unions of a religious character and have established cultural associations named after [[Pir Sultan Abdal]] as well. According to their philosophy, the human being should enjoy a central role reminiscent of the doctrine of ''[[Khurramites]],'' and as illustrated by [[Hurufism|Hurufi]] phrase of ''God is Man'' quoted above in the context of the [[Trinity]].<ref name=":2" />

The fourth{{citation needed|date=July 2014}} who adopted some aspirations of ''[[Christian mysticism]],'' is more directed towards heterodox [[mysticism]] and stands closer to the [[Hajji Bektash]]i Brotherhood. According to the philosophy developed by this congregation, [[Christianity|Christian]] [[mysticism|mystic]] [[St Francis of Assisi]] and [[Hindu]] [[Mahatma Gandhi]] are better believers of [[God]] than many [[Muslims]].<ref name=":2" />
 
==See also==
* [[Duzgin Bawo]]
* [[Kurdish Alevism]]
* [[Religious humanism]]
* [[Shi'a view of Ali]]

==Notes==
{{notelist}}


== References ==
{{reflist}}

== Bibliography ==
{{Refbegin|2}}
;General introductions
* {{EI3|title=Alevīs|year=2008|url=https://referenceworks.brillonline.com/entries/encyclopaedia-of-islam-3/alevis-COM_0167?s.num=0&s.f.s2_parent=s.f.book.encyclopaedia-of-islam-3&s.q=Alevīs|last=Dressler|first=Markus}}
* Engin, Ismail & Franz, Erhard (2000). ''Aleviler / Alewiten. Cilt 1 Band: Kimlik ve Tarih / Identität und Geschichte.'' Hamburg: Deutsches Orient Institut (Mitteilungen Band 59/2000). {{ISBN|3-89173-059-4}}
* Engin, Ismail & Franz, Erhard (2001). ''Aleviler / Alewiten. Cilt 2 Band: İnanç ve Gelenekler / Glaube und Traditionen.'' Hamburg: Deutsches Orient Institut (Mitteilungen Band 60/2001). {{ISBN|3-89173-061-6}}
* Engin, Ismail & Franz, Erhard (2001). ''Aleviler / Alewiten. Cilt 3 Band: Siyaset ve Örgütler / Politik und Organisationen.'' Hamburg: Deutsches Orient Institut (Mitteilungen Band 61/2001). {{ISBN|3-89173-062-4}}
* Kehl-Bodrogi, Krisztina (1992). ''Die Kizilbas/Aleviten. Untersuchungen über eine esoterische Glaubensgemeinschaft in Anatolien. Die Welt des Islams,'' (New Series), Vol. 32, No. 1.
* [[Dimitri Kitsikis|Kitsikis, Dimitri]] (1999). Multiculturalism in the Ottoman Empire : The Alevi Religious and Cultural Community, in P. Savard & B. Vigezzi eds. ''Multiculturalism and the History of International Relations'' Milano: Edizioni Unicopli.
* Kjeilen, Tore (undated). "[http://lexicorient.com/e.o/alevi.htm Alevism] {{Webarchive|url=https://web.archive.org/web/20120604000908/http://lexicorient.com/e.o/alevi.htm |date=4 June 2012 }}," in the (online) ''Encyclopedia of the Orient.''
* Shankland, David (2003). ''The Alevis in Turkey: The Emergence of a Secular Islamic Tradition.'' Curzon Press.
* Shindeldecker, John (1996). [https://web.archive.org/web/20070607084524/http://www.alevibektasi.org/xalevis1.htm ''Turkish Alevis Today.''] Istanbul: Sahkulu.
* White, Paul J., & Joost Jongerden (eds.) (2003). ''Turkey’s Alevi Enigma: A Comprehensive Overview.'' Leiden: Brill.
* Yaman, Ali & Aykan Erdemir (2006). ''Alevism-Bektashism: A Brief Introduction'', London: England Alevi Cultural Centre & Cem Evi. {{ISBN|975-98065-3-3}}
* Zeidan, David (1999) "[https://web.archive.org/web/20071203091752/http://meria.idc.ac.il/journal/1999/issue4/zeidan.pdf The Alevi of Anatolia.]" Middle East Review of International Affairs 3/4.

;Kurdish Alevis
* Bumke, Peter (1979). "Kizilbaş-Kurden in Dersim (Tunceli, Türkei). Marginalität und Häresie." ''Anthropos'' 74, 530–548.
* Gezik, Erdal (2000), Etnik Politik Dinsel Sorunlar Baglaminda Alevi Kurtler, Ankara.
* Van Bruinessen, Martin (1997). [https://web.archive.org/web/20071128150650/http://www.let.uu.nl/~martin.vanbruinessen/personal/publications/Alevikurds.htm "Aslını inkar eden haramzadedir! The Debate on the Kurdish Ethnic Identity of the Kurdish Alevis."] In K. Kehl-Bodrogi, B. Kellner-Heinkele, & A. Otter-Beaujean (eds), ''Syncretistic Religious Communities in the Near East'' (Leiden: Brill).
* Van Bruinessen, Martin (1996). [http://www.uga.edu/islam/alevivanb.html Kurds, Turks, and the Alevi revival in Turkey.] ''Middle East Report,'' No. 200, pp.&nbsp;7–10. (NB: The online version is expanded from its original publication.)
* White, Paul J. (2003), "The Debate on the Identity of ‘Alevi Kurds’." In: Paul J. White/Joost Jongerden (eds.) ''Turkey’s Alevi Enigma: A Comprehensive Overview.'' Leiden: Brill, pp.&nbsp;17–32.

;Alevi / Bektashi history
* Birge, John Kingsley (1937). [http://www.hermetics.org/bektashi.html ''The Bektashi order of dervishes''], London and Hartford.
* Brown, John P. (1868), [https://books.google.com/books?id=FNUOAAAAQAAJ&q=darvishes+john+brown ''The Dervishes; or, Oriental Spiritualism.'']
* Küçük, Hülya (2002) ''The Roles of the Bektashis in Turkey’s National Struggle.'' Leiden: Brill.
* Mélikoff, Irène (1998). ''Hadji Bektach: Un mythe et ses avatars. Genèse et évolution du soufisme populaire en Turquie.'' Leiden: Islamic History and Civilization, Studies and Texts, volume 20, {{ISBN|90-04-10954-4}}.
* Shankland, David (1994). "Social Change and Culture: Responses to Modernization in an Alevi Village in Anatolia."In C.N. Hann, ed., ''When History Accelerates: Essays on Rapid Social Change, Complexity, and Creativity.'' London: Athlone Press.
* Yaman, Ali (undated). "[https://web.archive.org/web/20131022200049/http://www.alevibektasi.org/dedes.htm Kizilbash Alevi Dedes]." (Based on his MA thesis for [[Istanbul University]].)

;Ghulat sects in general
* Halm, H. (1982). ''Die Islamische [[gnosis]]: Die extreme Schia und die Alawiten.'' Zürich.
* Krisztina Kehl-Bodrogi, Krisztina, & Barbara Kellner-Heinkele, Anke Otter-Beaujean, eds. (1997) ''Syncretistic Religious Communities in the Near East.'' Leiden: Brill, pp. 11–18.
* Moosa, Matti (1988). ''Extremist Shiites: The Ghulat Sects,'' [[Syracuse University Press]].
* Van Bruinessen, Martin (2005). "[https://web.archive.org/web/20071127103907/http://www.let.uu.nl/~martin.vanbruinessen/personal/publications/religious_practices_in_the_turco.htm Religious practices in the Turco-Iranian world: continuity and change]." French translation published as: "Les pratiques religieuses dans le monde turco-iranien: changements et continuités", ''Cahiers d'Études sur la Méditerranée Orientale et le Monde Turco-Iranien,'' no. 39–40, 101–121.

;Alevi Identity
* Erdemir, Aykan (2005). "Tradition and Modernity: Alevis' Ambiguous Terms and Turkey's Ambivalent Subjects", ''Middle Eastern Studies'', 2005, vol.41, no.6, pp.&nbsp;937–951.
* Greve, Martin and Ulas Özdemir and Raoul Motika, eds. 2020. ''Aesthetic and Performative Dimensions of Alevi Cultural Heritage''. Ergon Verlag. 215 pages. {{ISBN|978-3956506406}}
* Koçan, Gürcan/Öncü, Ahmet (2004) "Citizen Alevi in Turkey: Beyond Confirmation and Denial." ''Journal of Historical Sociology,'' 17/4, pp.&nbsp;464–489.
* Olsson, Tord & Elizabeth Özdalga/Catharina Raudvere, eds. (1998). ''Alevi Identity: Cultural, Religious and Social Perspectives.'' Istanbul: Swedish Research Institute.
* Stokes, Martin (1996). "Ritual, Identity and the State: An Alevi (Shi’a) Cem Ceremony."In Kirsten E. Schulze et al. (eds.), ''Nationalism, Minorities and Diasporas: Identities and Rights in the Middle East,'', pp. 194–196.
* Vorhoff, Karin (1995). ''Zwischen Glaube, Nation und neuer Gemeinschaft: Alevitische Identität in der Türkei der Gegenwart.'' Berlin.

;Alevism in Europe
* Geaves, Ron (2003) "Religion and Ethnicity: Community Formation in the British Alevi Community." Koninklijke Brill NV 50, pp.&nbsp;52– 70.
* Kosnick, Kira (2004) "‘Speaking in One’s Own Voice’: Representational Strategies of Alevi Turkish Migrants on Open-Access Television in Berlin." ''Journal of Ethnic and Migration Studies,'' 30/5, pp. 979–994.
* Massicard, Elise (2003) "Alevist Movements at Home and Abroad: Mobilization Spaces and Disjunction." ''New Perspective on Turkey,'' 28, pp.&nbsp;163–188.
* Rigoni, Isabelle (2003) "Alevis in Europe: A Narrow Path towards Visibility." In: Paul J. White/Joost Jongerden (eds.) Turkey's Alevi Enigma: A Comprehensive Overview, Leiden: Brill, pp.&nbsp;159–173.
* Sökefeld, Martin (2002) "Alevi Dedes in the German Diaspora: The Transformation of a Religious Institution." ''Zeitschrift für Ethnologie,'' 127, pp.&nbsp;163–189.
* Sökefeld, Martin (2004) "Alevis in Germany and the Question of Integration" paper presented at the Conference on the Integration of Immigrants from Turkey in Austria, Germany and Holland, [[Boğaziçi University]], Istanbul, February 27–28, 2004.
* Sökefeld, Martin & Suzanne Schwalgin (2000). "Institutions and their Agents in Diaspora: A Comparison of Armenians in Athens and Alevis in Germany." Paper presented at the sixth European Association of Social Anthropologist Conference, Krakau.
* Thomä-Venske, Hanns (1990). "The Religious Life of Muslim in Berlin." In: Thomas Gerholm/Yngve Georg Lithman (eds.) ''The New Islamic Presence in Western Europe,'' New York: Mansell, pp.&nbsp;78–87.
* Wilpert, Czarina (1990) "Religion and Ethnicity: Orientations, Perceptions and Strategies among Turkish Alevi and Sunni Migrants in Berlin." In: Thomas Gerholm/Yngve Georg Lithman (eds.) ''The New Islamic Presence in Western Europe.'' New York: Mansell, pp.&nbsp;88–106.
* Zirh, Besim Can (2008) "Euro-Alevis: From Gastarbeiter to Transnational Community." In: Anghel, Gerharz, Rescher and Salzbrunn (eds.) The Making of World Society: Perspectives from Transnational Research. Transcript; 103–130.

;Bibliographies
* Vorhoff, Karin. (1998), "Academic and Journalistic Publications on the Alevi and Bektashi of Turkey." In: Tord Olsson/Elizabeth Özdalga/Catharina Raudvere (eds.) Alevi Identity: Cultural, Religious and Social Perspectives, Istanbul: Swedish Research Institute, pp.&nbsp;23–50.
* {{Citation|last=van Bruinessen|first=Martin|title=Dersim and Dalahu: Some Reflections on Kurdish Alevism and the Ahl-i Haqq religion|work=Islamic Alternatives: Non-Mainstream Religion in Persianate Societies|year=2015|isbn=9783447107792}}

;Turkish-language works
* Ata, Kelime. (2007), Alevilerin İlk Siyasal Denemesi: (Türkiye Birlik Partisi) (1966–1980). Ankara: Kelime Yayınevi.
* Aydın, Ayhan. (2008), Abidin Özgünay: Yazar Yayıncı ve Cem Dergisi Kurucusu. İstanbul: Niyaz Yayınları.
* Balkız, Ali. (1999), Sivas’tan Sydney’e Pir Sultan. Ankara: İtalik.
* Balkız, Ali. (2002), Pir Sultan’da Birlik Mücadelesi (Hızır Paşalar’a Yanıt). Ankara: İtalik.
* Bilgöl, Hıdır Ali. (1996), Aleviler ve Canlı Fotoğraflar, Alev Yayınları.
* Coşkun, Zeki (1995) Aleviler, Sünniler ve ... Öteki Sivas, Istanbul: İletişim Yayınları.
* Dumont, Paul. (1997), "Günümüz Türkiye’sinde Aleviliğin Önemi" içinde Aynayı Yüzüme Ali Göründü Gözüme: Yabancı Araştırmacıların Gözüyle Alevilik, editör: İlhan Cem Erseven. İsntabul: Ant, 141–161.
* Engin, Havva ve Engin, Ismail (2004). Alevilik. Istanbul: Kitap Yayınevi.
* Gül, Zeynel. (1995), Yol muyuz Yolcu muyuz? İstanbul: Can Yayınları.
* Gül, Zeynel. (1999), Dernekten Partiye: Avrupa Alevi Örgütlenmesi. Ankara: İtalik.
* Güler, Sabır. (2008), Aleviliğin Siyasal Örgütlenmesi: Modernleşme, Çözülme ve Türkiye Birlik Partisi. Ankara: Dipnot.
* İrat, Ali Murat. (2008), Devletin Bektaşi Hırkası / Devlet, Aleviler ve Ötekiler. İstanbul: Chiviyazıları.
* Kaleli, Lütfü. (2000), "1964–1997 Yılları Arasında Alevi Örgütleri" içinde Aleviler/Alewiten: Kimlik ve Tarih/ Indentität und Geschichte, editörler: İsmail Engin ve Erhard Franz. Hamburg: Deutsches Orient-Institut, 223–241.
* Kaleli, Lütfü. (2000), Alevi Kimliği ve Alevi Örgütlenmeri. İstanbul: Can Yayınları.
* Kaplan, İsmail. (2000), "Avrupa’daki Alevi Örgütlenmesine Bakış" içinde Aleviler/Alewiten: Kimlik ve Tarih/ Indentität und Geschichte, editörler: İsmail Engin ve Erhard Franz. Hamburg: Deutsches Orient-Institut, 241–260.
* Kaplan, İsmail. (2009), Alevice: İnancımız ve Direncimiz. Köln: AABF Yayınları.
* Kocadağ, Burhan. (1996), Alevi Bektaşi Tarihi. İstanbul: Can Yayınları.
* Massicard, Elise. (2007), Alevi Hareketinin Siyasallaşması. İstanbul: İletişim.
* Melikoff, Irene. (1993), Uyur İdik Uyardılar. İstanbul: Cem Yayınevi.
* Okan, Murat. (2004), Türkiye’de Alevilik / Antropolojik Bir Yaklaşım. Ankara: İmge.
* Özerol, Süleyman. (2009), Hasan Nedim Şahhüseyinoğlu. Ankara: Ürün.
* Şahhüseyinoğlu, H. Nedim. (2001), Hızır Paşalar: Bir İhracın Perde Arkası. Ankara: İtalik.
* Şahhüseyinoğlu, Nedim. (1997), Pir Sultan Kültür Derneği’nin Demokrasi Laiklik ve Özgürlük Mücadelesi. Ankara: PSAKD Yayınları.
* Şahhüseyinoğlu, Nedim. (2001), Alevi Örgütlerinin Tarihsel Süreci. Ankara: İtalik.
* Salman, Meral. 2006, Müze Duvarlarına Sığmayan Dergah: Alevi – Bektaşi Kimliğinin Kuruluş Sürecinde Hacı Bektaş Veli Anma Görenleri. Ankara: Kalan.
* Saraç, Necdet. (2010), Alevilerin Siyasal Tarihi. İstanbul: Cem.
* Şener, Cemal ve Miyase İlknur. (1995), Şeriat ve Alevilik: Kırklar Meclisi’nden Günümüze Alevi Örgütlenmesi. İstanbul: Ant.
* Tosun, Halis. (2002), Alevi Kimliğiyle Yaşamak. İstanbul: Can Yayınları.
* Vergin, Nur (2000, [1981]), Din, Toplum ve Siyasal Sistem, İstanbul: Bağlam.
* Yaman, Ali (2000) "[https://archive.today/20010305125355/http://www.alevibektasi.com/dedelik.htm Anadolu Aleviliği’nde Ocak Sistemi Ve Dedelik Kurumu]." Alevi Bektaşi.
* Zırh, Besim Can. (2005), "Avro-Aleviler: Ziyaretçi İşçilikten Ulus-aşırı Topluluğa" Kırkbudak 2: 31–58.
* Zırh, Besim Can. (2006), "Avrupa Alevi Konfederasyonu Turgut Öker ile Görüşme" Kırkbudak 2: 51–71.
{{Refend}}

== External links ==
{{Commons category}}
* [https://web.archive.org/web/20140515074713/http://bektashiorder.com/love-of-the-prophets-family Official Alevi-Bektashi Order of Derwishes website] {{in lang|en}}
* [http://zoya-thewayofasufi.blogspot.nl/2011/08/imam-ali.html A Sufi Metamorphosis: Imam Ali]
* [http://www.rifai.org/sufism/english/what-is-sufism/a-brief-history-of-sufism History of Sufism / Islamic Mysticism and the importance of Ali]
* [https://web.archive.org/web/20090105104034/http://www.shaikhsiddiqui.com/alevi.html Alevis] {{in lang|en}}
* [http://www.alevibektasi.org Alevi Bektaşi Research Site] {{in lang|tr}}
* [https://www.youtube.com/watch?v=lh7nmVoq1TU Semah from a TV show] (YouTube)
* [https://www.youtube.com/watch?v=CDpbQJ7EP9k Semah – several samples] (YouTube)
* Kurun, Ismail. "[https://www.academia.edu/39767456/Examining_the_Condition_of_Alevis_in_Turkey_in_Light_of_the_Freedom_of_Religion_and_Conscience_and_Religious_Minority_Rights_in_International_Law Examining the Condition of Alevis in Turkey in Light of the Freedom of Religion and Conscience and Religious Minority Rights in International Law]." Iranian Sociological Review 9.1 (2019): 1-11.

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