Bektashiyyah

Bektashism (, ) 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. The Bektashi community is currently led by Baba Mondi, the eighth ''Dedebaba'', whose seat is at the order’s headquarters in Tirana, Albania.

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. After the foundation of Turkey, the country's leader, Mustafa Kemal Atatürk, banned religious institutions that were not part of the Directorate of Religious Affairs, and the community's headquarters relocated to Albania. Salih Nijazi was the last Dedebaba in Turkey and the first in Albania. The order became involved in Albanian politics, and some of its members, 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. 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.

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. In Albania, they make up 9% of the Muslim population and 5% of the country's population. An additional 12.5 million Bektashis live in Turkey. Bektashis are mainly found throughout Anatolia, the Balkans and among Ottoman-era Greek Muslim communities. 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.

History

Origins and establishment

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

It was originally founded as a Sufi movement. The branch became widespread in the Ottoman Empire, their lodges scattered throughout Anatolia and the Balkans. It became the official order of the Janissaries, the elite infantry corp of the Ottoman military. 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). In 1826, the Bektashi order was banned throughout the Ottoman Empire by Sultan Mahmud II for having close ties with the Janissary corps. Many Bektashi dervishes were exiled, and some were executed, while tekkes were destroyed and their revenues were confiscated. 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 and Naim Frashëri.

Dedebabate

After lodges in Turkey were shut down, the order's headquarters moved to Albania. On 20 March 1930, Salih Nijazi was elected as the Dedebaba of the Bektashi community in Albania. Prior to Nijazi, the Dedebaba was Haxhi Fejzullah in Turkey. Njazi established the Bektashi World Headquarters in Tirana. Its construction was finished in 1941 during the Italian occupation of Albania. Nijazi promoted Bektashi Islam by introducing major ceremonies at popular tekkes. After he was murdered, Ali Riza succeeded him as the Dedebaba.

Despite the negative effect of the ban of 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 were 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''. 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.

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.

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.

Beliefs

Bektashis believe in God and follow all Islamic prophets. Bektashis claim the heritage of Haji Bektash Veli, who was a descendant of Ali, Husayn ibn Ali, Ali al-Sajjad and other Imams. 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.

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. 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..

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. Bektashism places much emphasis on the concept of ''Wahdat al-Wujud'' () that was formulated by Ibn Arabi.

''Malakat'' is an important Bektashi text, written by Haji Bektash. Bektashis also follow the Quran and Hadith.

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. ''Rakia'', a fruit brandy, is used sacramentally in Bektashism, where it is not considered alcoholic and is referred to as ''Dem''.

Poetry and literature

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.

Like many Sufis, the Bektashis were quite lax in observing daily Muslim laws, and women as well as men took part in ritual wine drinking and dancing during devotional ceremonies. The Bektashis in the Balkans adapted such Christian practices as the ritual sharing of bread and the confession of sins. Bektashi mystical writings made a rich contribution to Sufi poetry.

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

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.
#First-level members are called ''aşıks'' عاشق (). 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'' محب ().
#After some time as a ''mühip'', one can take further vows and become a ''dervish''.
#The next level above dervish is that of ''baba''. The ''baba'' (lit. father) () is considered to be the head of a '' tekke'' and qualified to give spiritual guidance (''irshad'' إرشاد).
#Above the '' baba'' () is the rank of ''halife-baba'' (or '' dede'', grandfather).
#The ''dedebaba'' () 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

In Albania, the World Headquarters of the Bektashi () divides the country into 6 different administrative districts (similar to Christian parishes and patriarchates), each of which is called a ''gjyshata''.

* 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:

* 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:
* Gjakova, Kosovo
* Tetovo, North Macedonia
* Taylor, Michigan, United States

There is also a Bektashi office in Brussels, Belgium.

World Bektashi Congress

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.

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:Kryegjyshët Botëror
''Kryegjyshata Botërore Bektashiane''. Accessed 19 September 2021.

In Albania (1930–present)

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

Religious figures

Gallery

File:Arabati Baba Tekke, svatyne radu Bektasi na okraji Tetova.jpg, Arabati Baba Tekke, in Tetovo
File:Bektashi Tekke.jpg, Bektashi tekke of Gjakova, Kosovo, established in 1790
File:20120519 east view Kutuklu Baba Tekkesi Selino Rhodope West Thrace Greece.jpg, Kutuklu Baba Tekke in Greece
File:Tempulli i bektashinjve ne vlore.jpg, Bektashi tekke on the Kuz-Baba Hill in Vlorë, Albania
File:Демир Баба Теке.jpg, Demir Baba Teke near Sveshtari, Bulgaria (16th century)
File:Qendra Botërore Bektashiane.jpg, World Headquarters of the Bektashi Community in Tirana, Albania

References

Citations

Bibliography

*

* 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

*
* Nicolle, David; UK (1995). The Janissaries (5th)
Osprey Publishing
.
* 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.

Further reading

*
*
* 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

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Alevism
Dervish movements
Islam in Albania
Islam in Bulgaria
Islamic mysticism
Liberal and progressive movements within Islam
Religion and alcohol
Religious organizations established in the 13th century
Shia Islam in Albania
Shia Islam in Turkey
Shia Sufi orders
Turkish words and phrases
Religious organizations based in Bulgaria
13th-century establishments in Asia