Bektashism and folk religion: Difference between revisions

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Folk religious beliefs and practices exist in Bektashism.^[1]^[2]^[3] While Bektashism was originally founded as an Islamic Sufi order,^[4]^[5] it became widespread in the Ottoman Empire, throughout Anatolia as well as in the Balkans, where it acquired beliefs and practices from many folk religions, mainly of the Albanians and northern Greeks, and also from Anatolian and Balkan Eastern Orthodox Christians and Gnostics, and therefore Bektashism became a syncretic and perennialist Sufi order.^[6] The other Balkan and Anatolian religious communities, such as Christians also had this habit of acquiring folk religious beliefs and practices.^[7]

References

^ Evans, A. 1901. Mycenean Tree and Pillar Cult and its Mediterranean Relations. The Journal of Hellenic Studies. 21. pp99-204.
^ Crowfoot J.W. 1900. Survivals among the Kappadokian Kizilbash (Bektash). The Journal of the Anthropological Institute of Great Britain and Ireland. 30. pp305-20.
^ Antonaccio, Carla M (1994). "Contesting the past: hero cult, tomb cult, and epic in early Greece". American Journal of Archaeology: 390.
^ DOJA, ALBERT (2006). "A Political History of Bektashism from Ottoman Anatolia to Contemporary Turkey". Journal of Church and State. 48 (2): 423–450. doi:10.1093/jcs/48.2.423. ISSN 0021-969X. JSTOR 23922338.
^ J. K. Birge (1937), The Bektashi Order of Dervishes, London.
^ Nicolle, David; pg 29
^ Filipova, Snežana. Notes on the continuous multi-confessional use of shrines, cult places, Christian relics and springs of holy water in the Republic of Macedonia.

Birge, John Kingsley (1937). The Bektashi order of dervishes, London and Hartford.
Brown, John (1927), The Darvishes of 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.
Yaman, Ali (undated). "Kizilbash Alevi Dedes." (Based on his MA thesis for Istanbul University.)
Vorhoff, Karin. (1998), “Academic and Journalistic Publications on the Alevi and Bektashi of Turkey.” Swedish Research Institute.

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[1] Evans, A. 1901. Mycenean Tree and Pillar Cult and its Mediterranean Relations. The Journal of Hellenic Studies. 21. pp99-204.

[2] Crowfoot J.W. 1900. Survivals among the Kappadokian Kizilbash (Bektash). The Journal of the Anthropological Institute of Great Britain and Ireland. 30. pp305-20.

[3] Antonaccio, Carla M (1994). "Contesting the past: hero cult, tomb cult, and epic in early Greece". American Journal of Archaeology: 390.

[4] DOJA, ALBERT (2006). "A Political History of Bektashism from Ottoman Anatolia to Contemporary Turkey". Journal of Church and State. 48 (2): 423–450. doi:10.1093/jcs/48.2.423. ISSN 0021-969X. JSTOR 23922338.

[5] J. K. Birge (1937), The Bektashi Order of Dervishes, London.

[6] Nicolle, David; pg 29

[7] Filipova, Snežana. Notes on the continuous multi-confessional use of shrines, cult places, Christian relics and springs of holy water in the Republic of Macedonia.

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+{{Short description|Group of religious practices}}
-{{Multiple issues|
-{{context|date=January 2015}}
+{{Notability|date=July 2024}}
+{{Shia Islam|Branches}}
-{{Expand Turkish|Bektaşi inancı|date=August 2015}}
+Folk religious beliefs and practices exist in [[Bektashism]].<ref>Evans, A. 1901. Mycenean Tree and Pillar Cult and its Mediterranean Relations. The Journal of Hellenic Studies. 21. pp99-204.</ref><ref>Crowfoot J.W. 1900. Survivals among the Kappadokian Kizilbash (Bektash). The Journal of the Anthropological Institute of Great Britain and Ireland. 30. pp305-20.</ref><ref>{{cite journal | last1 = Antonaccio | first1 = Carla M | title = Contesting the past: hero cult, tomb cult, and epic in early Greece | journal = American Journal of Archaeology | year = 1994 | page = 390}}</ref> While Bektashism was originally founded as an Islamic Sufi order,<ref>{{Cite journal|last=DOJA|first=ALBERT|date=2006|title=A Political History of Bektashism from Ottoman Anatolia to Contemporary Turkey|url=https://www.jstor.org/stable/23922338|journal=Journal of Church and State|volume=48|issue=2|pages=423–450|doi=10.1093/jcs/48.2.423|jstor=23922338|issn=0021-969X}}</ref><ref>J. K. Birge (1937), ''The Bektashi Order of Dervishes'', London.</ref> it became widespread in the [[Ottoman Empire]], throughout Anatolia as well as in the [[Balkans]], where it acquired beliefs and practices from many [[Folk religion|folk religions]], mainly of the [[Albanians]] and northern [[Greeks]], and also from Anatolian and Balkan [[Eastern Orthodoxy|Eastern Orthodox Christians]] and [[Gnosticism|Gnostics]], and therefore Bektashism became a [[Religious syncretism|syncretic]] and [[Perennial philosophy|perennialist]] Sufi order.<ref>Nicolle, David; pg 29</ref> The other Balkan and Anatolian religious communities, such as [[Christians]] also had this habit of acquiring folk religious beliefs and practices.<ref>{{cite book| last1 = Filipova |first1 = Snežana | title= Notes on the continuous multi-confessional use of shrines, cult places, Christian relics and springs of holy water in the Republic of Macedonia.}}</ref>
-{{Expand Turkish|date=September 2021}}
-}}
-{{Shia Islam|collapsed=1}}
-{{Alevism|Related Muslim tariqah}}
-{{Twelvers|collapsed=1}}
+==References==
-[[Folk religion|Folk religious practices]] remain in the [[Bektashiyyah]] [[tariqa]] and certain practices are also found to a lesser extent in [[Balkan]] [[Christianity]] and non-[[Bektashi]] Balkan [[Islam]] as well, according to some [[Western world|Western]] [[Islamic scholar]]s.
-== Rites, rituals, and holy things in the Balkan villages common to both to Muslims and Christians ==
-{{main|Islam|Christianity|Paganism}}
-Famous archaeologist [[Arthur Evans]], after studying ancient religions of Europe, noted that there were [[cult]]s centered around the use of trees and pillars, often acting like [[Cult image|idols]]. While in [[Macedonia (region)|Macedonia]] he entered a temple/shrine that was maintained by [[Dervish]]es in the town of Tekekioii (possibly the [[Zawiyya|tekke]] in modern [[Tetovo]]). He was permitted to take part in a ritual at the shrine, the focus of which was a large upright rectangular stone, possibly a "local" [[Kaaba]]. The stone was said to have fallen from heaven, and it was venerated or at least respected by [[Muslim]]s and [[Christians]] in the region. It was stained black by years of being anointed with holy oils. The stone was around {{cvt|6.5|ft|m|0}} tall, with a second smaller stone placed on top of it and a sash tied like a belt around it. A sick man was [[circumambulating]] the pillar, kissing and hugging it at each pass. In a ritual connected to it, a person prays before the stone, hugs it, draws water from a nearby spring, and climbs a small hill at the top of which is an Islamic "saint's grave". Growing over the grave is a thorn tree, which has rags and fabric hanging from it placed there by the sick seeking divine cures. The water is poured into a hole in the center of the grave, mixed with grave-dirt, and then the suppliant drinks this mixture three times, then anoints their head three times. Then a circumambulation around the grave is started, with three passes, each time kissing and touching with the forehead "the stone at the head and foot of it". Afterwards, grave dust was given to Evans, to be made up into a triangular amulet. The Dervish then cast some pebbles, read them ([[divination]]) as falling good, a [[priest]] sacrificed a [[Sheep|ram]] outside the grave site, with the blood of the ram used to anoint the forehead of the suppliant. Finally, Evans was instructed to give something to attach to the pillar overnight, and he himself resides with the stone and his guide, lighting candles after sunset and eating the sacrificial ram.<ref>Evans, A. 1901. Mycenean Tree and Pillar Cult and its Mediterranean Relations. The Journal of Hellenic Studies. 21. pp99-204.</ref>
-{{further|topic=Bektashism|Bektashi Order|Schools of Islamic theology#Baktāshism (Bektaşilik)}}
-== Pre-Islamic influences ==
-In addition to schools of Islamic thought, the Bektashis in [[Turkey]] and the Balkans also maintain ancient practices from pre-Islamic societies. For instance, upon visiting the village of Haidar-es-Sultan and Hassan-dede in the summer of 1900, enthographer J.W. Crowfoot witnessed survivals of the ancient Hero Cult and the pythian oracle.<ref>Crowfoot J.W. 1900. Survivals among the Kappadokian Kizilbash (Bektash). The Journal of the Anthropological Institute of Great Britain and Ireland. 30. pp305-20.</ref>
-In Haidar-es-Sultan, an old Bektashi woman would inhale the sulfurous fumes of a special well in the center of the town, and go into an ecstasy in which she would divine a person's future, much like at the [[Delphic Sibyl|Oracle at Delphi]]. This well was also associated with a central tomb, which stood out from other local graves in the town because it wasn't neglected and it was given special care. At Hassan-dede there was also a central tomb, maintained by a family that stated that they were direct descendants of the occupant of the tomb, who had come from Korashan. These are elements that are strongly associated with the older pagan [[Hero|Hero Cults]] of that area.  For example, Mycenaean royalty were buried in tombs and worshipped for centuries later.<ref>{{cite journal | last1 = Antonaccio | first1 = Carla M | title = Contesting the past: hero cult, tomb cult, and epic in early Greece | journal = American Journal of Archaeology | year = 1994 | page = 390}}</ref>  The Balkans and Anatolia also shared this common pattern of saint veneration, as shrines in Macedonia were used in both Muslim and Christian traditions.<ref>{{cite journal | last1 = Filipova |first1 = Snežana | title= Notes on the continuous multi-confessional use of shrines, cult places, Christian relics and springs of holy water in the Republic of Macedonia.}}</ref>
-=== Influences of the faith of the Baktāsh’īyyah and Qizilbāsh tāriqāt on the folk religion throughout Anatolia and the Balkans ===
-{{main|Qutb ad-Dīn Haydar|Bektaşi|Hajji Bektash|Kızılbaş|Tariqat}}
-{{Tree chart/start|style=font-size:70%;}}
-{{Tree chart|boxstyle=background:#A4F4F9;| | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | }}
-{{Tree chart|boxstyle=background:#A4F4F9;| | | MEL | | POL | | | | | | | | | | | | | | | | | | ISL | | | | | | |MEL='''[[Malamatiyya|Malāmat’īyyah]]'''|POL='''[[Polytheism]]'''|ISL='''[[Islam]]'''}}
-{{Tree chart|boxstyle=background:#A4F4F9;| | | |!| |F|~|A|~|7| | | | | |,|-|-|-|-|-|v|-|-|-|-|-|^|-|-|-|-|-|-|-|-|-|-|-|.| | | | | | | | | | | | | | }}
-{{Tree chart|boxstyle=background:#A4F4F9;| BUD |%| HIN | | TEN | | | | HAR |,|~|-| ŞîʿI |~|~|~| TWW |~|~|~|~|~|~|~|~|~| ŞIU | | | | | | TEN='''[[Tengriism]]'''|ŞîʿI='''[[Shia Islam|Shiʿism]]'''|ŞIU='''[[Sunni Islam|Sunni]]'''<ref>Balcıoğlu, Tahir Harimî, ''Türk Tarihinde Mezhep Cereyanları – The course of [[madhhab]] events in [[Turkish people|Turkish]] [[history]],'' (Preface and notes by Hilmi Ziya Ülken),  Ahmet Sait Press, 271 pages,  Kanaat Publications, Istanbul, 1940. {{in lang|tr}}</ref>|HAR='''[[Kharijites]]'''|BUD='''[[Buddhism]]'''|HIN='''[[Hinduism]]'''|TWW='''[[Tasawwuf]]'''}}
-{{Tree chart|boxstyle=background:#A4F4F9;| | | |!| |,|-|-|-|+|-|-|-|.| |F|-|J| |,|~|+|~|.| | | |!| | | |,|-|-|-|v|-|-|-|+|-|-|-|v|-|-|-|.| | }}
-{{Tree chart|boxstyle=background:#A4F4F9;| | | |:| ANİ | | SEM | | TOT |!| BTN |J| ŞIA |L| GHU |:| | | HNF |.| MLK |,| ŞAF |.| HBL | | ZAH | |TEN='''[[Tengriism]]'''|SEM='''[[Shamanism|Shaman’īyyah]]'''|ŞIA='''[[Imamah (Shi'a doctrine)|Shiʿa]]'''|ANİ='''[[Animism]]'''|GHU='''[[Ghulat]]'''|TOT='''[[Totemism]]'''|HNF='''[[Hanafi]]'''|MLK='''[[Maliki]]'''|ŞAF='''[[Shafi'i]]'''|HBL='''[[Hanbali]]'''|ZAH='''[[Ẓāhirī]]'''|BTN='''[[Batiniyya|Batin’īyyah]]'''}}
-{{Tree chart|boxstyle=background:#A4F4F9;| | | |`|~|-|~|.| |!| |F|-|~|-|J| |!| |,|-|+|-|.| |!| |!| | | |!| |`|-|t|-|*|-|t|-|c| |!| | | |!| | | | |GHU='''[[Ghulat]]'''}}
-{{Tree chart|boxstyle=background:#A4F4F9;| | | | | | | KAL |:| VEF | | KDH |%| ISM |!| ISN |:| ZNM |.| IBA | | ASH |!| ANS |!| |!| | | |!| | |ISM='''[[Ismailism|Ismā‘īl’īyyah]]'''|ISN='''[[Twelver|Ithnā‘āshar’īyyah]]'''|VEF='''[[:tr:Vefâ’îyye|Wafā’īyyah]]'''|KAL='''[[Qalandariyya|Qālandar’īyyah]]'''|KDH='''[[Imamah (Nizari Ismaili doctrine)|Qāddāh’īyyah]]'''|IBA='''[[Ibrahim ibn Adham|Ibn Adham]]'''|ZNM='''[[Zu al-Nun al-Misri|Zu al-Nūn]]'''|ASH='''[[Abul Hasan al-Shadhili|Ash-Shādhilī]]'''|ANS='''[[Abu al-Najib Suhrawardi|Abu al-Najib]]'''}}
-{{Tree chart|boxstyle=background:#A4F4F9;| | | | | | | |:| |!|F|'| | | | | |!| | | |!| |!| |f|~|.| |!| |:| | | |!| |:| |!| |:| |!| | | |!| | }}
-{{Tree chart|boxstyle=background:#A4F4F9;| | | | | | | |!| İLY | | NEZ |-| YED |.| ZEY |!| SEB |:| |`| BEY |.| SHA |!| SUH |!| |!| | | |!| | | İLY='''[[Baba Ishak|Ishaq’īyyah]]'''<ref name="Ocak">Ocak, Ahmet Yaşar ''XII yüzyılda Anadolu'da Babâîler İsyânı – [[Babai Revolt]] in [[Anatolia]] in the Twelfth Century,'' pages 83–89, Istanbul, 1980. {{in lang|tr}}</ref>|YED='''[[Imamah (Ismaili doctrine)#Ismaili view|Ismā‘īl’i`Shi'a]]'''|BAT='''[[Melâhide-î Bâtın’îyye]]'''|ZEY='''[[Zaidiyyah|Zaid’īyyah]]'''|NEZ='''[[Nizari|Nezār’īyyah]]'''|SEB='''[[Abdullah ibn Saba'|Saba’īyyah]]'''|BEY='''[[Bayazid Bastami|Bastāmī]]'''|SHA='''[[Shadhili|Shādhilī’yyah]]'''|SUH='''[[Suhrawardiyya|Suhraward’īyyah]]'''}}
-{{Tree chart|boxstyle=background:#A4F4F9;| | | | | | | |L|.|!| | | |:| | | |!| |:| |:| |!| |,|~|+|~|.| |!| |!| | | |:| |!| |:| |!| | | |!| | | }}
-{{Tree chart|boxstyle=background:#A4F4F9;| | | | | | | | | BAB |~| SBH | | MUS |!| DKH |!| SEV |:| QAR |:| |)| HRK |!| EHS |!| |!| | | |!| | |MUS='''[[Mustali|Mustā‘līyyah]]'''|DKH='''[[Hasan ibn Zayd|Da‘ī al-kabīr]]'''|BAB='''[[Babai Revolt|Bābā’īyyah]]'''<ref name="Ocak" />|SBH='''[[Order of Assassins|Sābbāh’īyyah]]'''|QAR='''[[Qarmatians]]'''|SEV='''[[Seveners]]'''|HRK='''[[Abu al-Hassan al-Kharaqani|Kharaqānī]]'''|EHS='''[[Abu Hafs Umar al-Suhrawardi|Abu Hafs Umar]]'''}}
-{{Tree chart|boxstyle=background:#A4F4F9;| | |F|-|~|-|~|.| |!| | | |!| | | | | |:| |!| |!| | | |f|-|7| |!| |:| |L|-|A|-|7| |:| |!| | | |!| | }}
-{{Tree chart|boxstyle=background:#A4F4F9;| | |!| |F|-| YES |d| ELM |J| PAV |-| MNH |:| ONİ | | KEY |!| SAH |:| ARS |,| HYH |!| |!| | | |!| | | | |ELM='''[[Alamut| Alamut State]]'''|PAV='''[[Turkestan]] [[:tr:Türkistan Alevîliği|Alevism]]'''|MNH='''[[Nasir Khusraw|Nāsir Khusraw]]'''|YES='''[[Khoja Akhmet Yassawi|Yassaw’īyyah]] [[Tariqa]]'''|ONİ='''[[The Twelve Imams]]'''<ref>''"Encyclopaedia of Islam of the Foundation of the [[Presidency of Religious Affairs]],"'' Volume 4, pages 373–374, Istanbul, 1991.</ref>|KEY='''[[Kaysanites Shia|Kaysān’īyyah]]'''|SAH='''[[Sahl al-Tustari|Sahl al-Tūstārī]]'''|HYH='''[[Yusuf Hamdani|Yusūf Hamadānī]]'''|ARS='''Arslan Baba'''}}
-{{Tree chart|boxstyle=background:#A4F4F9;| | |:| |!| | |D|.|!|,|~|-|~|-|J| | | | | |!| |:| | | |!| |:| |!| |L|.|!|,|'| |!| |:| |!| | | |!|  SAF='''[[Safev’îyye]]'''|HAY='''[[Khoja Akhmet Yassawi|Akhmed-i Yassawi]]'''}}
-{{Tree chart|boxstyle=background:#A4F4F9;| | |!| |:| | |:| ALE |~|-|~| ALA |-| ENH |J| SFT | | MUS |!| MAN | | HAY |-| AHG |!| AQG |.| |!| | ALE='''[[Anatolia]]n [[Alevi]]sm'''|SFT='''[[Safaviyya|Sāfav’īyyah]] [[Tariqa]]'''|MUS='''[[Abu Muslim Khorasani|Būʿmūslim’īyyah]]'''|ALA='''[[Alids of Tabaristan, Daylam and Gilan|Alāvids]]'''|ENH='''[[Hasan al-Utrush|Dā’ī Kabīr al-Nāṣir li’l-Haqq]]'''|MAN='''[[Mansur Al-Hallaj]]'''|AHG='''[[Abdul Khaliq Gajadwani|Abd’ūl`Khaliq Gajadwani]]'''|AQG='''[[Abdul-Qadir Gilani|Abd’ūl`Qadir Gilani]]'''|HAY='''[[Khoja Ahmed Yasawi|Ahmed-i Yassawi]]'''}}
-{{Tree chart|boxstyle=background:#A4F4F9;| | |:| |!| | |:| |!| | | | | | | | | | | | | |!| | | |:| |L|-|C| | | |!| | | |!| |:| |!| |:| |!| | }}
-{{Tree chart|boxstyle=background:#A4F4F9;| | |!| |:| | KDH |d| SFD |~| ŞİH |~| ŞHY |~| OİK | | BMU | | FAZ | | |:| | | NAK |!| QDR |`| MIA | |KDH='''[[Qutb ad-Dīn Haydar|Haydār’īyyah]] [[Tariqa]]'''|OİK='''[[Imamah (Shia Twelver doctrine)|Twelver`Shi'a]]'''|ŞHY='''[[Shaykh Haydar]]'''|SFD='''[[Safavids|Sāfavids]]'''|ŞİH='''[[Khatai|Shāh Ismāʿīl]]'''|BMU='''[[Ishaq al-Turk|Ishaq al-Turk’īyyah]]'''|FAZ='''[[Fazlallah Astarabadi|Fażlu l-Lāh Astar`Ābādī]]'''|SAH='''[[Sahl al-Tustari]]'''|NAK='''[[Naqshbandi|Nāqshband’īyyah]] [[Tariqa]]'''|QDR='''[[Qadiriyya|Qādir’īyyah]] [[Tariqa]]'''|MIA='''[[Ibn Arabi|Sheikh’ūl`Akbar Ibn ʿArabī]]'''}}
-{{Tree chart|boxstyle=background:#A4F4F9;| | |:| |!| | |:| |!| | | | | | | | | | | | | | | | | |:| | | |!| | | |!| | | |!| |:| | | | | |!| |}}
-{{Tree chart|boxstyle=background:#A4F4F9;| | |!| |:| | |:| KIZ |~| BBK |~| HÜR |~| MUK |~| SİN |J| | | HUR | | |:| | | |!| |`| ZAH | | AKB | | | | | |KIZ='''[[Safavid conversion of Iran from Sunnism to Shiism|Sāfav’īyyah-Kızılbaş]]'''|GİA='''[[Şîʿa-i Bâtın’îyye]]'''|HÜR='''[[Khurramites|Khurrām’īyyah]]'''|SİN='''[[Sunpadh|Sunbādh’īyyah]]'''|BBK='''[[Babak Khorramdin|Bābak’īyyah]]'''|MUK='''[[Al-Muqanna|Mukannaʿīyyah]]'''|HUR='''[[Hurufiyya|Hurūf’īyyah]]'''<ref>Balcıoğlu, Tahir Harimî, ''Türk Tarihinde Mezhep Cereyanları – The course of [[madhhab]] events in [[Turkish people|Turkish]] [[history]] – Two crucial front in [[Anatolia]]n [[Shiism]]: The fundamental [[Islamic theology]] of the [[Hurufiyya]] [[madhhab]]'','' (Preface and notes by Hilmi Ziya Ülken), Ahmet Sait Press, page 198, Kanaat Publications, Istanbul, 1940. {{in lang|tr}}</ref> '''[[Tariqa]]'''|AKB='''[[Al Akbariyya (Sufi school)|Akbar’īyyah]] [[Sufi|Sūfī]]sm'''|ZAH='''[[Zahediyeh|Zāhed’īyyah]] [[Tariqa]]'''}}
-{{Tree chart|boxstyle=background:#A4F4F9;| | |:| |!| | |:| |!| | | | | | | | | | | | | | | | | | | | | |!| | | |!| | | |!| | | |!| | | |!| |}}
-{{Tree chart|boxstyle=background:#A4F4F9;| | |!| |:| | HBV |`| SKT |~| KUL |~| PSA |y| GÜL |~| BLM |~| NES | | |:| | | |!| | | KHW | | WAV | |HBV='''[[Hacı Bektash Veli|Hājjı Bektsh]]'''|KUL='''[[Kul Nesîmî]]'''|PSA='''[[Pir Sultan]]'''|GÜL='''[[Gül Baba]]'''|BLM='''[[Balım Sultan]]'''|NES='''[[Nesîmî|Nāsīmī]]'''|SKT='''[[Qizilbash]]'''<ref>According to Turkish scholar, researcher, author and [[tariqa]] expert [[Abdülbaki Gölpınarlı]], ''"[[Qizilbash]]s"'' (''"Red-Heads"'') of the 16th century – a religious and political movement in Azerbaijan that helped to establish the [[Safavid dynasty]] – were nothing but "spiritual descendants of the [[Khurramites]]". Source: Roger M. Savory (ref. Abdülbaki Gölpinarli), [[Encyclopaedia of Islam]], "Kizil-Bash", Online Edition 2005.</ref>|WAV='''[[Wahdat-ul-Wujood|Wāhdat’ūl`Wūjood]]'''|KHW='''[[Khalwatiyya|Khālwat’īyyah]]'''}}
-{{Tree chart|boxstyle=background:#A4F4F9;| | |:| |!|,|~|^|~|.| | | | | | | | | | | |:| | | | | | | | | | | | | |!| | | |`|-|-|-|(| | | |!|}}
-{{Tree chart|boxstyle=background:#A4F4F9;| | |!| | YEM | | ABM |-| KAY |-| BKT |~| BEK | | | | | | | | | | | | |:| | | | | | | BAY |-| HBV  | | |BEK='''[[Bektashism|Baktāshi folk religion]]'''<ref>According to the famous [[Alevism]] expert Ahmet Yaşar Ocak, ''"[[Bektashiyyah]]"'' was nothing but the reemergence of [[Shamanism]] in [[Turkish people|Turkish]] societies under the polishment of [[Islam]]. (Source: Ocak, Ahmet Yaşar ''XII yüzyılda Anadolu'da Babâîler İsyânı – [[Babai Revolt]] in [[Anatolia]] in the Twelfth Century,'' pages 83–89, Istanbul, 1980. {{in lang|tr}})</ref>|BKT='''[[Bektashiyyah|Baktāsh’īyyah]] [[Tariqa]]'''|ABM='''[[Abdal]] [[:tr:Abdal Musa|Mūsā]]'''|KAY='''[[Kaygusuz Abdal]]'''|HBV='''[[Hacı Bayram-ı Veli]]''' |BAY='''[[Bayramiyye|Bāyrām’īyyah]] [[Tariqa]]'''|YEM='''[[Yunus Emre]]'''}}
-{{Tree chart|boxstyle=background:#A4F4F9;| | |:| | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | |!| | | | | | | | | | | | | |}}
-{{Tree chart|boxstyle=background:#A4F4F9;| | |`|~|-|~|-|~|-|~|-|~|-|~|-|~|-|~|-|~|-|~|-|~|-|~|-|~|-|~|-|~|-|~|-|J| | | | | | | | | | | | | |}}
-{{Tree chart/end}}
-<br />
-==Notes==
 <references/>
 ===Further reading===
 {{Refbegin|2}}
+;
-;[[Alevi]] / Bektashi history
 * Birge, John Kingsley (1937). [http://www.hermetics.org/bektashi.html ''The Bektashi order of dervishes''], London and Hartford.
 * Brown, John (1927), ''The Darvishes of 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.)
+* Vorhoff, Karin. (1998), “Academic and Journalistic Publications on the Alevi and Bektashi of Turkey.”  Swedish Research Institute.
-;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.
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+{{Shia-stub}}
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 {{Theology}}