Bektashism

The Bektashi order is a Sufi religious order (Tarika). It was founded in the 13th century by Hajji Bektash Wali, but did not reach its present form until 16th century, when the order was given definite structure by Balim Sultan. Bektashism can be considered in many ways a branch of the Shi'a, although it differs considerably from orthodox Shi'ite belief and practice. It is convenient to view Bektashism as a blending of both Shi'ite and Sufi concepts. Bektashism and Alevism are closely related in terms of both philosophy and culture, and in present day Turkey, they are generally regarded as parts of an integrated Alevi/Bektashi culture. In post-Ottoman Albania, Bektashism evolved more into a distinct Islamic sect rather than a traditional Sufi order.

Beliefs

Bektashism is a Sufi order and shares much in common with other Islamic mystical movements, such as the need for an experienced spiritual guide (murshid), the doctrine of the four gates (Shari'ah, Tariqah, Ma'rifah, Haqiqah). Bektashism places much emphasis on the concept of Wahdat al-Wujud, the "Unity of Being" that was formulated by Ibn Arabi. This has often been erroneously labled by Westerners as pantheism, although it is a concept closer to panentheism. Bektashism is also heavily permeated with Shi'ite concepts, such as the marked veneration of 'Ali, the Twelve Imams and the ritual commemoration of the Ashurah marking the Battle of Karbala. The old Persian holiday of Noruz is also celebrated by Bektashis as being Imam Ali's birthday.

In keeping with the central belief of Wahdat al-Wujud the Bektashi see reality contained in Allah-Muhammad-Ali, a single unified entity. This doctrine has been confused by outsiders with a form of trinity, which is a gross oversimplification. There are many other practices and ceremonies that share similarity with other faiths, such as a ritual meal (muhabbet), and yearly confession of sins to a baba (magfirat-i zunub). This has led many to form theories of borrowing and syncretism from Christianity and Gnosticism. Bektashis base their practices and rituals on their non-orthodox and mystical interpretation and understanding of the Qur'an and the Prophetic practice (Sunnah). They have no written docrine specific to them, thus rules and rituals may differ depending on under whose influence one has been taught. They also hold reverence for the texts of Al-Ghazali and Jelalludin Rumi who are close in spirit to them.

Bektashis hold that the Qur'an has two levels of meaning: an outer (zahir) and an inner (batin). They hold the latter to be superior and eternal and this is reflected in their understanding of both the universe.

Bektashism is also initiatic and members must traverse various levels or ranks as they progress on the spiritual path. First level members are called aşıks. They are those who, while not having taken initiation into the order are nevertheless draw to it. Following initiation (called nesib)one becomes a mühip. 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). Above the baba is the rank of halife-baba (or dede, grandfather). Traditionally there were twelve of these, the most senior being the dedebaba (great-grandfather). The dedebaba was considered to be the highest ranking authority in the Bektashi Order. Traditionally the residence of the dedebaba was the Pir Evi (The Saint's Home)which was located in the shrine of Haji Bektash in the central Anatolian town of Hacıbektaşköy (aka Solucakarahüyük).

History

The Bektashi order was widespread in the Ottoman Empire, their lodges being scattered all over Anatolia as well as some parts of Balkans and Istanbul. Subsequent to the abolition of Janissaries, the Bektashi order was banned throughout Ottoman Empire by Sultan Mahmud II in 1826. This decision was supported by the religious elite as well as the leaders of other Sufi orders. The lodges were closed and the dervishes were exiled. Bektashis regained freedom with the establishment of constitution in early 20th century. However, after the foundation of republic, Kemal Ataturk banned all Sufi orders and shut down the lodges in 1925. Consequently, the Bektasi leadership had to move to Albania and established their headquarters in the city of Tirana. It is interesting to note that, despite the negative effect of this ban on Bektashi culture, the Alevi/Bektashi population of Turkey has been supportive of secularism to this day, since these secular reforms have relatively relaxed the religious intolerance against them.

In the Balkans the Bektashi order had a considerable impact on the Islamization of certain areas. By the 18th century Bektashism began to gain a considerable hold over the population of southern Albania and northern Greece. After the move of its leadership from Turkey because of the ban and exile, the Bektashi community in Albania declared its separation from the Sunni Muslim community. It then became a completely independent religious movement. 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 (?) when the communist government of Enver Hoxha banned all religious practice. When this ban was rescinded in 1990, the order reestablished itself, although there were few left with any real knowledge of Bektashism. Nevertheless many tekkes (lodges) now operate in Albania. The current head of the order in Albania is Haji Reshat Barydhi Dedebaba and the main tekke has been reopened in Tirana. Approximately 20% of Albanians identify themselves as having some connection to the Bektashis. There are also important Bektashi communities among the Albanian communities of Macedonia and Kosovo, the most important being the Harabati Baba Tekke in the city of Tetovo, which is currently under the guidence of Baba Tahir Emini. A smaller Bektashi tekke, the Dikmen Baba Tekkesi, is in operation in the Turkish-speaking town of Kanatlarci, Macedonia. In Kosovo the relatively small Bektashi community has a tekke in the town of Ðakovica (Gjakovë)and is under the leadership of Baba Mumin Lama.

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Bektashis still live in Turkey where they have continued to live. The current head of the order in Turkey is Mustafa Eke Dedebaba. A large functioning Bektashi tekke was also established in the United States in 1954 by Baba Rexheb. This tekke is found in the Detroit suburb of Taylor and the tomb (Turbe) of Baba Rexheb continues to draw pilgrims of all faiths.

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

Humor and legacy

In some Islamic societies, particularly in Turkey, the Bektashi is also a folk figure who is the butt of common jokes, anectodes, or stories. In these stories, the Bektashi acts as a free thinker and lives beyond the rules of institutional religion and in that manner challenges the values of the society and popular perception of Islam. In these jokes, Bektashi is generally referred to as Baba Erenler (Wise father-s, plural (ler) showing respect). The following example illustrates how the Heterodox understanding of Islam by Bektashis is expressed in these jokes:

"Bektashi runs into three kids who are trying to split 15 apples among each other, who are having trouble with the math. They ask Bektashi to help them split the apples. Bektashi asks: 'Do you want me to split them in God's way or in human's way?'. All kids, with no hesitation, assert that they will go with the God's way. Bektashi gives 13 apples to one of the kids, remanining 2 to another and gives nothing to the third kid. The last two kids shout at the Bektashi in anger: 'How come this is the God's way Baba Erenler, it is not fair!'. Baba Erenler replies: 'Well, if you asked me to do it in human's way, I would give you 5 apples each, but it is no good in God's way. Look around yourself, have you seen anything in the world that is distributed evenly?"

The legacy of the Bektashi also serves as a means of opposing the pressures put on society by Orthodox Islam. In Ottoman society, the Christian or Jewish peoples were not subject to Sharia since they were not considered part of Islamic society. But the Alevi/Bektashi population, despite their differences with Sunni Islam, were subject to the rules of Orthodox Islam. In this regard, The Bektashi's reluctance against the traditional ways of practicing religion, which is commonly observed in these jokes, helped them challenge this situation sarcastically. The folk Bektashi is also critical of the common perception of worshipping, which emphasizes on image and shape rather than spirituality, as seen in the following example:

"After collective prayer in the mosque, Bektashi is praying on himself and demanding more money from the god, so that he can buy raki, an alcoholic beverage. A religious man next to him is also praying on himself, demanding more faith from the god. The imam notices this situation and yells at the Bektashi: 'Look! Do you see what others ask from the God and what you ask? Aren't you ashamed of yourself?' Bektashi replies in full confidence: 'Everyone asks for the thing he doesn't have, what can I do?'"

Although this legacy is popular and well-respected not only among Alevi/Bektashi but also Sunni Muslims in Anatolia, it is sometimes perceived as a deviation from real Bektashi philosophy and claimed to be downgrading for Bektashis, particularly by Orthodox Muslims. However, Bektashi people generally regard this legacy as an inseparable part of their culture.

External links

• The Bektashi order of Sufis
• The Bektashi Order of Dervishes
• bektashi jokes
• John Shindeldecker - Turkish Alevis Today