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The Bektashi Sufi Order Introduction to its History and Beliefs

By

Dr. Hajredin Hoxha Assistant Professor of the Islamic Studies

College of Community - Taibah University, al-Madinah al-Munawarah - Kindgom of Saudi Arabia

Chapter one:

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BRIEF HISTORY OF THE ORDER

A- The first period from the founding of the order about 1250 to the time of Sultan Balim about 1500 1-The condition of Anatolia in the thirteenth Century To get a better understanding of any phenomenon or belief, it is necessary to have a look at the social and religious conditions existing at that time. (See: The Bektashi Orders, by John Kingsley Birge, p. 22). In order to get some clear and crucial information about the Bektashi Order, we have to study even shortly some historical events which took place at that time of its rise. In the case of Bektashism as a “conglomeration-mixture of many different beliefs” (Islam Ansiklopedisi – the latest version, vol. 1, p. 46) from Christian, Islamic, Greek and pagan ideas. By understanding its historical background we may be able to find out how this Sufi Order arose, and also we will be able to find the sources of its growth. Yet, Anatolian history seems to be a very difficult and complicated issue and study. Finding out the truth and the origins of the old Turks, respectively Seljuks and their heterodox beliefs was not an easy task for me and for others also. This is because of the lack of important sources and references, and many of them were lost or burned as the most famous Turkish orientalist writer pointed out. Also the studies on the subject were quite limited. (See: Islam In Anatolia after the Turkish Invasion, by Mehmet Fuad Koprulu, tr. Gari Leiser, p. 3), and also there were some important reasons like political, economical, and conflicts which led the Turks to emigrate to Anatolia from different parts of Asia. (See Anadoluda Islamiyetin Yayilisi by: Dr. Osman Cetin, pp. 61-85). We are going to rely on the study of the most famous Bektashi researcher in the West, Mr. John Kingsley Birge, with which he obtained his Ph.D. dissertation in Istanbul. We will refer to his study as much as we can, because of lack of the sources and references regarding this crucial issue. So let us get started with what wrote and studied regarding this subject. He was quoted saying that:

“Long before the beginning of the century the penetration of Asia Minor by hordes of Moslems had begun. Forces of Oguz Turks had entered Asia Minor as early as 1037 when they defeated on the shores of the Lake Van a Byzantine force, killing 24.000 of the Christian foe. The

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chief invasion of the country by Turkish peoples, however, came almost immediately after the battle of Malazgirt in 1071. After the Byzantine Emperor, Romanus Diogenes, had been defeated by Alp Arslan, the Great Seljuk, at Malazgirt, the conquest and hereditary command of the provinces of the Roman Empire from Erzurum to Constantinople were entrusted by Alp Arslan to Sulejman, the son of Kutlmush, descendent as Alp Arslan himself was from Seljuk. Sulejman with his four brothers crossed the Euphrates and in incredibly short time traversed the length of Asia Minor and established his camp at Kutahya. He later set up palace in Nicea, his forces in six years having extended themselves from the Euphrates almost to Constantinople and from the Black sea to Syria. (The Bektashi Order of Dervishes, pp. 22-23).

After this short historical introduction, the author began analyzing some internal factors which made them advanced over territory which the Seljuk commander had not planned to invade..

He said : “First there was the breakup of the Byzantine army. It had been severely defeated in battle and its commander captured under Isaac Comnenos, the general who succeeded to authority. The army in its own strength was no longer able to offer effective resistance. Social conditions prevailing among the poor peasantry tended also to alienate the local inhabitants from the Byzantine authority. A considerable part of these peasants had been completely under the power of the rich landowners and were ready to listen to promises of a rival power. Many estates were worked by slaves. Suleiman declared them free on payment of a certain tax and so won their sympathy for the invader. A third factor was the accrete, frontier guards, upon whom the responsibility was placed for defending the empire from Muslim invaders and from the raids of the appellate, or outlaws who roved in bands and were ready to fight for either side.. Corresponding to the acritae on the Byzantine side were the gazis, or conquerors for the faith, on the Moslem front. Dr. Wittek in his lectures on the History of the Turks in Rum has shown us how important were these fighters, and how the gazi mentality animated the Danishments, the Seljuks and all Turkish invaders at least down to the time of Muhammad the Conqueror. A fifth factor was the nomadic Turkmen peoples. How early this penetration by Turkmen tribes began is uncertain, but the Turkish historian Prof. Fuad Koprulu has indicated in his Les Origines de L’Empire Ottoman that by the middle of the thirteenth century Anatolia was in large part, perhaps predominantly, Turkish, a population made up principally of these Turkmen peoples. (The Bektashi Orders of Dervishes, p. 24) and also see (Islam Ansiklopedisi, 2-Cilt, 461).

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Later on the author of this study provides us some details and information about the Seljuk state and some other rival Islamic states which have been invaded, and also what happened with some rulers and princes. Let’s see how the author elaborated these historical important events shortly. Mr. John Kingsley Birge writes:

“By the opening of the thirteenth century the capital of the Seljuk state had been removed to Konya, and seven Seljuk rulers had set on the throne. Rival Islamic states, the Danishments of Sivas and Malatiya in particular had been conquered and before the century opened, Kilic Arslan II felt so secure that he divided his empire between his eleven sons (Encyclopedia of Isalm, Seljuks). Following the Latin Empire in Constantinople in 1204, the Turks became the natural allies of the Greeks and the enemies of both the Crusaders and their allies, the Armenians. The golden era of the Seljuks came in the reign of Alaeddin Keykubat I whose reign extended from 1219 to 1236. Having spent several years as an exile in Constantinople, Alaeddin was a well educated man, familiar with Christianity. During his enlightened reign occurred the great building era which has left to our own day architectural remains of great splendor. Konia, Sivas, and Alaja in particular were beautified by places, mosques, theological colleges and other buildings constructed when Seljuk art was at its best.” (The Bektashi Order of Dervishes, pp. 24-25) And later on Alaeddin also did some great deeds and actions. He extended his territory up to Seleucia and compelled Armenian princes to pay taxes, and also gained some cities like Ahlat on Lake Wan, and in 1230 he also moved against the Harezm Sah Celalledin who wanted to capture Ahlat and Asia Minor, and when the fierce battle took place near Erzinjan, Alaeddin was victorious. And later on in 1243 Alaeddin’s successor Giyasuddin Keyhusrefe II at one place called Kosedag was defeated badly by the Mongol Emperor Hulagu, and was forced to pay same tributes and taxes. From that time the Seljuks lost their independence. Later on the Seljuks sought help from the Mamluks of Egypt against Mongols. The Mamluks victory was followed by heavy defeat, and the cities like Sivas and Cesarea were captured by the Mongols in 1243, and the people of that city were massacred and underwent genocide and the cities were torched

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and since that time (1248) Asia Minor was under Mongols. (Ibid, p:26)

1 Exactly like the Serbs did in the two wars in the twentieth century in Bosnia and Kosova. In the Kosova’s case they burned more than 300 villages, more than 20.000 people were massacred and killed, more than 200.000 were displaced as refugees in different parts of the world, more than 7000 are still missing in Serbian jails, more than 1.000.000 were deported from Kosova to the neighboring countries in Macedonia, Albania and some in Bosnia. This was done intentionally by Serbian government ruling machine, as a large Serbian project for "Great Serbia" and that required the ethnic cleansing of Albanian and Bosnian Muslims.

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As a result of Mongols victory over the Seljuks, Turkish emirs finally set up independent states in other parts of Anatolia, and what was known as united states in the time of Alaeddin in 1300 that was broken up and divided into many principalities. (Ibid, p. 26) According to Kingsley’s understanding there should be some kind of internal, or racial, or cultural relationship between the local people and the invaders. The problem is that Turkish rulers sometimes were involved politically in a very close relationship with Byzantine rulers and because of Crusades and finally with Mongols, by 1300 the whole Asia Minor was Turkified. (Ibid, p. 26) So at this complicated issue two main factors were behind the beginning of mystical secret religious life. Firstly the lack of political security because of the wars which led people to the insecurity and temporary life, and a dislike of this world and the burning love and desire for God, which led many people to seek some kind of internal or inner peace in religious life. Secondly, in contrast with the first factor, there was something what the author called a militant impulse and desire to conquer the world in the name of religion), and this second characteristic factor has been seen at Gazis when they first invaded Anatolia, and later in Turkish princes when described themselves (Ibid, p. 27, taken from: Wittek’s Deux Chapters, Byzantium XI, 1936, p. 302 off). These two factors mentioned above can be found in the Bektashi literature until today. We may refer to the poetry of Yunus Emre, The Fevaitname of Haxhi Bektash, there are expressions and a big interest for the next world (al-akhira). Also in the stories of the conquest of Ali, the traditions of Seyit Gazi Bottal and the Vilayetname of Haji Bektash Veli, and the Vilayetname of Seyit Ali Sultan there are expressions of the “Gazi” mentality. As a result of that, the first factor helped the people to produce some mystics like Jalal al-Din Rumi, and the second one was seen clearly when the Bektashi followers tried to built, organize and, to spread the Order (The Bektashi Order of Dervishes, pp. 27-28). These two factors can be as a strong foundation to understand a very important issue in this context. That is, Islam and Christianity were spreading and growing together. When the Crusaders passed through Minor Asia they occupied Konia under Frederick Barbarossa. From that time in contact with Crusaders the

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Muslims were under their influence, and this influence can be seen when some Turkish princes began imitating the Christians in coining money like Christians. Yet another case where the brother of the Turkish famous prince Ruknuddin Suleiman in 1196, was in exile and he took refuge under the Christians, and he was nearly to become Christian, and he got married with a Christian lady. When his successor Alaeddin lived in Constantinople he was not against Christianity, and in war his main trust was upon his Christian soldiers in army, and he gave a lot of privileges to Christian Merchants. The same thing could be said forJalal al-Din Rumi the patron saint of the Mevlevi Tarikat which was himself tolerant and friendly towards Christians. Some of those who studied the history of the order like the author of the book The Bektashi Order of Dervishes and the German famous Orientalist Babinger and others, tried to ensure that type of Islam which was adopted by the Seljuk Rulers was like a Shi’ite doctrine because of the influence of the Safavids (The Bektashi Order, p. 29). For more details about the rise of Safavids see the article: “Muslim Religious Trends under the Timurids and the Rise of the Safavids”, in Mehmet Fuad Koprulu, Islam in Anatolia After Turkish Invasion, p. 39). However, this idea was denied by some Turkish Orientalists, like Fuad Koprulu, and he agrees particularly with Dr. Osman Cetin’s statement from Ibn Battuta, like the respect of Twelve Imams and Veneration of Sayyidina Ali, the dervish respect of the Sheikh’s etc. But I have founded in some Turkish literature something which contradicts the first statement, which was saying that the Seljuks almost all of them were Shi’ite and Alevis. The Turkish writter Dr. Osman Cetin in his book in Turkish Anadoluda Islamiyetin Yayilasi, p. 163 has written:

“Ibn Batutan in asagidagi ifadeleri herhangi bir karineye ihtiyac duymadan Anadollunun suninlige sehadet eder: “Ulke Anadalu halki butunuyle Imam Ebu Hanife Allah (c.c.) ondan razi olsun, mezhebinden (Hanefi ) olup Ehli Sunnetir. Aralarinda ne Rafizi, ne Mutezili, ne Kaderci, nede bid’at ehli bulunmaktadir. Allah Teala Hazretleri onlari bu faziletleri ile ustun kilmistir… Fakat koylerde ... Turkmenlerde ve Iranli unsurlari buluduyu as cok.” Which means: From the Islamic famous traveler Ibn Batuta we cannot find any single indication which confirms that they were Alevi or Shi’ite. Ibn Batuta said: The entire population of Anatolia was of the Maz’hab al-

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Imam Abu Hanifa, may Allah be pleased with him, and all of them were Sunnis. Among them we cannot find anybody who belongs to the Rafidi, Mutezili, Qadari sects. Also there were no people of Bid’ah (heterodoxy). This was Allah will and protection for them. There was some influence in some villages, but rather small.

2-The relationship between the Kalenderis and Bekatshis After the Mongol invasion a great number of Dervishes from Turkistan, Buhara and Harezm who sought the refuge under the Seljuks was greatly increased. According to Prof. Fuad Koprulu the majority of dervishes were of the Kalenderiye sect, and he considers this Kalenderiye movement one of the most religious events. They withdrew from the world and cared not for tomorrow, and they were travelling a lot. Their aim and tendency was towards Alevi theology, and their influence among the Turkmen was very great, and with their Shi’i doctrines and secret mysteries they played a great role also in the political situation. (The Bektashi Order, p. 32, also see Islam Ansiklopedisi, C-5, 375) According to the above statement and also to some other historical references we can see that:

In the relationship between the Kalenderi and Bektashi Orders we can find that the leader of the Kalenderi Order was Baba Ilyas al-Horasani. He had to important successors and they were: Baba Is’haq and Haci Bektas. They both were among Kalenderi orders. After some time, there seemed to be some kind of dispute and disagreement among them. This dispute made them (Baba Is’haq and Haci Bektas) to rebel from this order and to establish their own order, which later was known as Bekatshi Order. (See: Ahmet Yasar Ocak, Kalenderiler- Osmanli Imperaturlugunda Marjinal Sufilik, XIV-XVII- Yuzyillar, p: 205), and also see Islam Ansiklopedisi, C-5, p. 373), and for further details see the article: Muslim Religious Life In Anatolia in the Eighth century and the Rise of the Ottomans in: Islam In Anatolia after the Turkish Invasion, p:25).

B-The Life of Haji Bektash Veli (Founder of the order)

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Haji Bektash Veli was described by his followers: “O honorable Patron Saint, Seyit Sultan, Haji Bektash Veli, may God the Most High bless his mystery. He rode lions, talked with birds and deer, walked on the sea, flew to the heavens on a lion skin, raised the dead, gave sight to the blind, and cured the sick.”

John Kingsley Birge further writes in his The Bektashi Order of Dervishes:

”As an aid to the memory and in accordance with a wellknown universal custom in the Moslem east the life of Haji Bektash Veli is summarized among Bektashis in four sentences, certain words of each sentence containing letters whose numerical value accounts for one fact or another in the chronology of the Saint's life. These four sentences are as follows:

1. Hazreti Pirin veladeti müruvvet, 2. Horasandan Ruma tesrif eder, reft, 3. Müddeti ömrü Muhammad dir cemali, 4. Bektasiye tarih asvabi rihlet,

1. Hazreti Pirin veladeti müruvvet, ``The birth of the Patron Saint, generosity of soul.'' The word müruvvet with its four Arabic letters:

mim - 40, re -200, ve- 6, and, te -400 The sum of these numbers results in 646, which is accepted as the traditional date for his birth, 646 A.H. (1248 A.D.)

2. Horasandan Ruma tesrif eder, reft. He came from Khorasan to Rum, the outgoing. Reft has the numerical value as follows:

re -200, fe 80- and, te - 400; gives 680. 680 A.H. (1281) is therefore taken as the date of his

coming to Anatolia at the age of thirty-four.

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3. Müddeti ömrü Muhammad dir cemali. ``The length of his life is the beauty of Muhammad.'' This time not the final word but

the word Muhammad gives the number of yers of his life: mim- 40, ha- 8, mim - 40, and, dal- 4 which gives 92. This number is therefore accepted as the number of years he lived.

4. Bektasiye tarih asvabi rihlet. The date of his death 738 A.H. (A.D. 1337) is represented by the fourth sentence “The Bektash’s date of death, very true.'' In this sentence both word Bektasiye and the words asvabi rihlet equal 738:

be -2, kef -20, te -400, elif- 1, sin -300, be -10, and he -5 gives 738 and; elif -1, sad -90, vav -6, elif -1, be -2, re -200, ha -8, lam -30, te -300 gives 738.( See: The Bektashi order of Dervishes, p. 34) He was one among those spiritual leaders who gained a high reputation for miraculous powers among the (credulous) people س�ريعي التص�ديق both Muslim and Christian. The Bektashi ancestry goes back to the Prophet Muhamed peace be upon him. This is mentioned at the Vilayetname of Haji Bektash Veli, and the descent is as follows:

1. Muhammed

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2. Fatma the wife of Ali 3. Imam Huseyn 4. ImamZeynulabidin 5. Imam Muhamed Bakir 6. Imam Cafer Sadik 7. Imam Musa Kazim 8. Seyit Ibrahim El-Mucab 9. Seyit Musa Sani 10. Seyit Sultan Ibrahim Sani 11. Haji Bektash Veli

His father is shown to be Seyit Sultan Ibrahim who was ruler of a state in Khorasan. When the future saint was born he was given the name Bektash which means “Companion in rank” or “an equal with a prince.” As a baby in the cradle he was heard to recite the word of testimony to God’s unity. (The Bektashi order of Dervishes, p.36). He was born in the city of Nishabur in Khorasan. His father is Seyyid Ibrahim from Khorasan and his mother is Khatem Khatun of Nishabur. Haci Bektas Veli had spent the first 25 years of his life in Nishabur where he learned philosophy, physics, literature and other sciences from noted scientists of Turkistan, headed by Lokman Perende. He bolstered his knowledge with extensive travels in Turkistan, Iran, Baghdad, Kerbela, Mecca and Syria. He then moved on to Anatolia and settled at Sulucakarahuyuk, whose current name is Hacibektas, upon an invitation from Ahmet Yesevi. He developed his thought at the Turkish culture center that he established here, raised untold numbers of pupils and played the leader of military, social and religious unity among the Anatolian Turks by also tiding up the problems of the people and the army. Marrying Fatma Nuriye Hanem (Kadincik Ana), daughter of Îdris Hoca, Haci Bektas Veli travelled extensively the regions where the Turks had settled Anatolia, studied the Turkish customs and traditions as maintained intact until then, amalgamated the Islamic faith and Turkish culture, in the culture center that he had erected and founded his philosophy on this vector of consensus. Known also as the founder - saint of the Janissary group, he was instrumental in creating the Turkish unity in Anatolia, raised the status of the woman in the social life and continued for his entire life his efforts to protect the Turkish language and culture from foreign influences and heretic intrusions. He is believed to have died in 1337. Haci Bektas Veli is buried in his shrine at Hacibektas town.

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He has books titled "Makalat", "Fevaid", "Sadhiyye" and "Serh-i Besmele". The work known as "Velayet-name" is an important source material for the life and miracles of Haci Bektas Veli.

According to scholarly opinion, the real founder of the order was

itinerant preacher (baba) and kalandar Hadji Bektash Wali Nis‘hapuri Horasani (1208-1270), who proclamed his spiritual silsila (lineage) to be originated from Turkistan shaikh Ahmad Yasawi (d. 1166), and through that person as I have mentioned earlier to Shi’ite Imam Musa al-Kazim. Hadji Bektash soon obtained wide popularity in Asia Minor. In 1240 he took active part in the uprising of "Turkish Freemen" led by dervish-kalandar Baba-Is’hak (against Konya sultan Giyath al-Din Husrau). There are no authentic sources or writings of Hadji Bektash and we cannot judge about his teaching (the Bektashia tradition believes that he was an author of Arabian treatise "Maqalat", but the original is not extant; there exist only two Turkish poetical translations from the 14 P

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and 16th centuries. See also: Ahmet Yasar Ocak, Bektasi Menakib namelerinde Islam Oncesi Inanc Motifleri, pp. 5-9) But according to the later prayer books, rite manuals and rules, it can be supposed that Hadji Bektash (as many other Turkish itinerant preachers) preached the ideas of the kalandariya and (possibly) notions of the radical Shi’a (ghulat). ( See: Islam Ansiklopedisi,Vol.1, p. 468. Old Edition)

The Bektashia became widespread among the rural population. Gradually, the Bektashiya became an established unit with developed net of "monasteries" and communities with strict hierarchy, uninfected ritual system and the rites of initiations as well as with definite symbols and special garments الث�وب أو الكس�اء الخ�اص .( See: The Sufi Orders In Islam, p:399)

2-The founder of the Order “Legendary figures are part of the collective memory of peoples, they allow populations to breathe and taste the sinews of their history with a concreteness that no textbook can match. The presumed as well as the extant deeds of the eponymous religious heroes who appear in the remembered history of Turkey make up such a rich tapestry, which yesterday as today provide a large Turkish public with vivid images of their ancestors as well as their ancestral social institutions.

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This certainly is the case with Haci Bektas Veli, an Ottoman saint whose origins and life are still not well known. Part of the reason for this persistence is the involvement of this holy man in the events which marked the foundation of the Ottoman Empire in the 13th, 14th and 15th centuries. He was a typical leader of the Turkmen tribal migrants from Central Asia who changed the population structure of Asia Minor. These events occurred between the 11 P

thP and 15 P

thP centuries. Islam had reached Central

Asia by the 9 P

thP century but it was only by entering the more central Islamic

cultural centers of West Asia that the Turkmen began to acquire a more than superficial knowledge of their religion. (See: Turkiye Diyanet vakfi- Islam Ansiklopedisi, under the Bektashiya, v-5, p. 373) 3-Some reforms in the Bektashi order This transformation of the order into established organization was connected with the activities of "Grand Master" Balim-Sultan (d. 1516) whose religious title among the believers was "The Second Elder" (Pir-i sani). Balim-Sultan proclaimed himself to be the descendant of Hadji Bektash Rumi and reformed structure of the communities and "monasteries", subsequence of the rites of initiation and (probably) established the practice of celibacy: (See: Islam Ansiklopedisi, Vol. 2,p;461, the old edition). But some members of the Order rejected the reforms of Balim-Sultan. There appeared two fighting groups of the followers. The first one consisted of Chelebis, i.e. the descendants of Hadji Bektash Rumi and the followers of the reforms of Balim-Sultan. The second one consisted of Babas, who were sure that just they themselves were true followers of the teaching of the Founder of Bektashia; they struggled against the reforms. This schism led the Order to serious conflicts and struggling. In result, Chelebis preserved in their hands the place of the head of the maternal tekke (Pir-evi ) as well as the leading role in the Order including the rank of the head of the Order (until the second half of 17 P

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there existed elections of the head of the Order; after this date this place became hereditary.

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4-Some developments and activities within the order At the second part of 16 century the head of Bektashiya Order Sersam-'Ali-baba (d. 1589) established the highest apostolic position of the Order Dede-baba. Though the Chelebis preserved their real power within the Order (control over wakfs, distribution of the profits, nomination of the heads of the local tekke, etc.), only Dede-baba could give somebody permission to be appointed to the position of the head of Bektashiya. This position was elective, and eight babas of the central "monestary" participated in the elections of Dede-baba.( See also: Islam Ansiklopedisi, Vol-2, p. 162, old edition). The members of Bektashiya participated in a number of uprisings against the Ottoman regime (e.g., in the movement of Kalendar-oglu in 1526 which was supported by 30.000 members of Bektashiya). After the Ottoman conquests the Bektashiya spread in Syria, Palestine, Egypt where its lodges and communities had been established. During the leadership of Balim-Sultan the Bektashiya propaganda enjoyed the greatest success among the members of the Janissary corps. Bektashiya was exceptionally influential among the Janissary soldiers. This circumstance determined the growth of the political importance of the Bektashiya Order in the Ottoman Turkey. In its turn, the connection between elite Janissary corps and highly organized fraternity of Bektashiya transformed the Janissary corps into a closed, separate institution.

5-The Turkish Government and the Persecution of some Bektashi leaders In 1826 sultan Mahmud II deleted the Yanissary troops and began to persecute Bektashiya Order: its activities were forbidden, three leading heads of the order (Dede-baba, Chelebi and Dede, who was the leader of the celibate dervishes) were executed, new "monasteries" were destroyed (in the capital the old "monasteries" were also destroyed), the real estate (waqfs, land, buildings, etc.) of the Order was confiscated, many sheikhs and simple members of the Order were exiled, and the local lodges were given to the Sufi Naqshbandiya Order. These persecutions stimulated the emigration of the Bektashiya members to the Balkans, especially, to Albania where new important tekkes has been established in Tirana and

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Akche Hisara; the whole communities of the native people became there the members of the Order, protesting against the Sunnite Islam of the Turkish conquerors. But during the reign of sultan Abdul-Majid (1839-1861) the Order revived and gained back its lost centers. During the leadership of Ahmad Jalal ad-din Chelebi there took place the final conflict between Chelebis and Babas. The fraternity became (unofficially) divided into three branches: the proper Bektashi, Dedes (their enemies called them "kajars", i.e. "bandits", "gangsters") and Chelebis (who were called by the first group as "murtads" - "apostates", "schismatics"). In 1925 the Republican government of Turkey abolished all the Sufi orders, including the Bektashiya. There is information that in Albania the Bektashiya was active even in 1967. However according to some other historical sources which has been discovered that the Bektashiya Order established its foundations and was fully independent from Istanbul by 1922, and by 1929 the Bektashi Order members held the Third Kongress where they publicly declared their independence from the Turkish government, and were under the Islamic Sunni Community in Albania. (See: Zhvillimi i Kultures Islame te Shqiptaret ne shekullin XX, p. 12, “The Development of Islamic Culture among Albanians” - a Ph.D. thesis written in Albanian, which has been recently translated into English by Dr. Ramiz Zekaj, published by: Albanian Institute for Islamic Civilization and Thought (A.I.I.C.T), Tirana1998. The Bektashiya order is also active in the former Yugoslavia. Until 1965 there existed the Albanian tekke in Cairo. In Turkey (1952) there existed about 30.000 members of the Bektashiya. In 1953-1954 they initiated strong political activities in Istanbul which caused their governmental repressions. In its formatting period the Bektashiya were closely connected with the movement of Gazis which did much for the victory of the Ottomans. This circumstance gave to the Order a reputation of a Sunnite fraternity the silsila (lineage) of which goes to the righteous caliph Abu Bakr (7

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century). But in the course of time the doctrine of the Order became an object of powerful influences of ascetico-mystico-esoteric trends (such as Kalandariya and Malamatiya (Refer to The Sufi Orders in Islam, p. 393 to see the difference between the Kalanderiya and Malamatiya) Like many dervishes of the same origin Haci Bektas was also a mouthpiece for the social grievances of the Turkmen, exploited as they

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were by the rulers. Also is known that he was involved in the social upheaval against the Seljuk rulers headed by a certain Baba Ilyas (c. 1240). And later he and Baba Is’haq were rebelled from the kalenderi order as I have mentioned earlier, and he established his own order called Bektashi. (See the earlier sources and references) The influence of Haci Bektas was solidly institutionalized through his identification with a religious - Sufi, mystical organization, i.e. the Bektashi order. This order took over the mission of making better Muslims of groups for whom Islam was still formal and not deeply rooted into their hearts, hiding many heterodox practices. However, it only assumed its final form in the 16th century at the time of the leadership of Balim Sultan. The use of "sultan" here is simply a connotation of prestige and influence. The Bektashi had already begun to take over the religious patronage of a new Ottoman military formation, the janissaries at an earlier stage. These were the elite troops of the Ottoman Sultan. The organization was well established by the reign of Murad II (1446-51). (See: Turkiye Diyanet Vakfi Islam Ansiklopedisi. Vol. 2, p. 461). The janissary system was founded on the recruitment of young, able boys from Christian families who were later converted to Islam and integrated into Ottoman society, by a live-in stint with Turkish families. They were further integrated into the Ottoman politico-military system by training received in their barracks. The earlier experience of integrating lessons into central orthodoxy having prepared the Bektashi for this additional task thereafter they became a more general instrument of the Ottoman government in promoting Islamic orthodoxy in the emerging Ottoman Empire. (Ibid) The link between the janissaries and the Bektashi order as patron and protector continued until the beginning of the 19th century. The janissarie's increasing insubordination and their involvement in political cabals at the time when a number of sultans were attempting to create a disciplined army on the Western model made them increasingly unpopular with Ottoman sultans and reforming statesmen. Reformers also preferred a middle of the road orthodox Islam as an ideology to be used for the mobilization and unification of their Muslim subjects. Eventually, Sultan Mahmud II decimated the janissaries by the use of the cannon with which he destroyed their barracks (1826). The janissary corps was abolished and the Bektashi order proscribed. Their property was transferred to the rival Naqshibandi order. However this does not seem to have stopped the underground activities of the

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Bektashi during the 19 P

thP century. (Islam Ansiklopedisi, Vol. 5, p. 374-5,

new edition) Ironically, while the alliance of the janissary corps and the Bektashi worked in an anti-reformist direction, the ideas of the Bektashi- by themselves and due to their heterodox content- had point of contact with the liberal thought of the philosophers of 18th century France and what this meant was that the Bektashis could establish loose contacts with one of the networks that carried the ideas of the 18th century philosophers, namely the Freemasons. It appears that this link can be followed in the era which followed the official instauration of a period of social, economic and political reforms in 1839, the period which is known in Turkish history as the Tanzimat. (For further details about the Tanzimat and its history, see: The Bosniaks and the Challenges of Modernity: Late Ottoman and Hapsburg time by Fikret Karcic, Sarajevo: El-Kalem, 1998) Both prominent reforming states men and their more liberal adversaries appear as Freemasons: الماس�ونية -البن�اؤون األح�رار during the 19 P

thP century

when French and English Freemasons established branches in Istanbul. This membership increased in the last years of the 19th century and among the group of opponents to Sultan Abdulhamid II (1876-1909) known as the Young Turks. (See also: English translation by Prof. Evgueny Torchenov of the article "Bektashiya" from “Russian Encyclopedic Dictionary of Islam" (Moscow: Nauka, 1991, pp. 39-41, by the Russian scholar of Iranian and Sufi studies, O. Akimushkin). The Turkish Republic banned all religious orders but they seem to continue to live underground in contemporary Turkey. Here is the law of the Turkish government which banned at that time all religious orders. LAW 677: Which prohibits and abolishes the profession of tomb-keeping, the assigning of mystical names, and the closing of tekkes (dervish lodges), zaviyes (central dervish lodges), and tombs. 13 December 1925 (1341 H.) Clause 1. All the tekkes (dervish lodges) and zaviyes (central dervish lodges), in the Turkish Republic, either in the form of wakf (religious foundations) or under the personal property right of its sheikh or established in any other way, are closed. The right of property and possession of their owners continue. Those used as mosques and mescits (small mosques) may be retained as such.

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All of the orders using descriptions as sheikh, dervish, disciple, dedelik (elder of Alevis), chelebilik (title of the leader of one branch of Alevis), seyyitlik (a descendant of the Prophet Muhammad), babalik (elder of Bektashi order, a kind of sheikh), emirlik (descendant of the Prophet Muhammad), nakiplik (warden of religious order), halifelik (deputy sheikh), faldjilik (fortune teller), buyudjuluk (witchcraft), ufurukchuluk (a person who claims to cure by means of the breath), divining, and giving written charms in order to make someone reach their desire: service to these titles, and the wearing of dervish costume, are prohibited. The tombs of the sultans, the tombs of the dervish orders are closed, and the profession of tomb-keeping is abolished. Those who open the closed tekkes (dervish lodges) or zaviyes (central dervish lodges), or the tombs, and those who re-establish them or those who give temporary places to the orders or people who are called by any of the mystical names mentioned above or those who serve them, will be sentenced to at least three months in prison and will be fined at least fifty Turkish liras. Clause 2. This law is effective immediately. Clause 3. The cabinet is charged with its implementation. (See online Alevi-Bektashism: The Past and The Present of A Disappearing Turkish Culture, Gökhan Percin, Stanford University Press. And also see: English translation by Prof. Evgueny Torchenov of the article "Bektashiya" from Russian "Encyclopedic Dictionary of Islam" (Moscow: Nauka, 1991, pp.39-41) by the Russian scholar of Iranian and Sufi studies, Akimushkin; Islam Ansiklopedisi,Vol. 5, p. 374, new edition. On the abolition of all Sufi orders and its reasons, see: The Bektashi Order of Dervishes, p: 83). Chapter Two: The Doctrines and Believes Some of the Principles of the Bektashi Order

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Six ahkam, or `Commands begin; 1. Mystic Knowledge ( Marifet- المعرفة الباطنية ) 2. Generosity (Sahavet - السخاء ) 3. Assured Knowledge ( Yakin -اليقين ) 4. Fidelity (Sadakat - اإلخالص و التصديق )

5. Knowing that reality is in oneself (Haki Ozunde Bilmek معرفة الحق- ) 6. Contemplation (Tefekkur –التفكر ( (See: The Bektashi Order,p.205) Six arkan, or `Pillars': 1. Science - العلم 2. Meekness- الحلم 3. Contentment - القناعة 4. Thankfulness - الشكر 5. Calling on God - الدعاء إلى هللا 6. Retirement التقاعد ………. Six bina, or `Constructions': 1. Repentance التوبة- 2. Submission- االستسالم 3. Fidelity – التصديق 4. Spiritual accession االرتقاء الروحي- 5. Contentment – القناعة و الرضا 6. Seclusion – الخلوة أو العزلة Here lay origins of Bektashiya's religious tolerance. The essentials of the syncretic doctrine المبادئ األساسية للتوفيق بين المعتقدات الدينية المتعارضة )( (of Bektashiya and related practices are: only the uninitiated into the

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secrets of the mystical way must hold the norms of Shariat (the Muslim Law); 1- The hidden meaning of the Quran is attainable only for the initiates; 2- Negation of the Namaz -- fivefold prayer; 3- Ritual bathing is necessary only during the rite of initiation; 4- It is necessary to fast only first ten days of the month of Muharram (in this period the members of the fraternity do not drink water but eat fruits, vegetables and other simple vegetarian food; 5- In this time in the nights they also celebrate the memories (matem gedjeleri) of the Shi’ite martyrs; the cult of the Alidic infants-martyrs (ma'sum-i pak); especially the cult of Ja‘far as-Sadiq; thesis that "Ali (the last righteous caliph-imam and Prophet's relative) is the incarnation of God. 6- And the mi’raj, the ascension of Muhammad, is a sign of exalted place of the Prophet near to Ali; 7- Christian New Year is Ali's birthday, it must be celebrated for three days: they have sacred gatherings where the members of the Order drink milk and listen to music; initiation (ayinjam, ainjem) is the glorification of the Prophet's family (ahl-i bayt), 8- The believers must pray for this family in mornings and evenings as well as for Ali himself; 9- After the month of Muharram (when there is no repentance) a believer must one time in a year confess to the head (baba) of the "monestary" his sins to get absolution from him. 10- The women in Bektashiya also could participate in their services. 11- Some Bektashiya members take the Trinity of Ali, Muhammad and Allah to be the symbol of their fraternity. 12- The other take as such symbol the Trinity of Ali, Hadji Bektash and Fazlallah Astarabadi (he was a founder of hurufism, which was a mystical gnostic Shi’ite Sufi teaching; Fazlallah Astarabadi was executed in 1394 or 1401; his followers believed that he was an incarnation of God. 13- The Bektashiya also deified ) يؤله�ون و يعظم�ون حت�ى العب�ادة( Fazallah and took his book Javidan-name (Turkish -- Ashiq-name) as the sacred writing P1F

2P.

2 The doctrines in some details as they were collected and described by the author of the book: The Bektashi Order of Dervishes and by the author of the book: Spiritual Discourse-Learning with an Islamic Master, Frances Trix, who has been for the 25 long years a student of the Baba Rexheb, an Albanian Bektashi Master in Michigan.

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Firstly: Some general certain characteristics of the Order

1- Describing the God in their poems like a owner of property or a workman who accounts for every detail , this can be seen in the poems of Kayguzus sultan ( See: The Bektashi Order..p:90 ).

2- Describing the deeds and actions of a believer useless one, this can be understood from the modern poet Edib Harabi.

He said:

“O devout one, thee to paradise brings not The fasting, worship and ablution which thou takest Come, trouble not your thyself without reason Throw away the cout, the rosary and prayer rug.. Forsaking the water of Zemzem drink wine.. To drink wine, in the real sense is very meritorious ( Zemzem terkeyle nuseyle sarap- Hakikatte sarapicmek pek sevap.. Go not to the mosque, go to the house of idols ( Camilere gitme put’haneye git) etc.( Ibid: p:91) Secondly: The Doctrines of the Murid (aspirant). 1-The Mysteriousness الخفاء To the Bektashi the mysteries of the order are such that, no one can begin to understand them until he has learned from them slowly or quickly, according to his spiritual abilities. There is no book which can teach Bektashism and there is no creed which can be understood without the Murshid’s help. In their book Noktatul Beyan, there is a clear definition about this issue: “He who says I am the seeker after Muhamed Ali, he must first - it is essential - find his Murshid. (Muhamet Aliye talibim deyen, Evel, farzdir Mursidini bulmadi). (Ibid: 96). They stress too much about the Murshid’s importance by saying that: A man must be born twice as Virani Baba says in his Risale. He must be born from his mother and must be born from his Murshid. That which is

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born from of the mother is flesh. One only is born to the world of reality through the influence of the Murshid. -He who has not attained to the murshid can not know God (Mursidi ermiyen Hakki bilmez).

- If you have a murshid you may become a human being. - If you have no Murshid you will remain as an animal. ( Mursitin var

ise olursan insan - Mursitin yok ise kalirsin hayvan) (Ibid, 97 ). The Order also has something they call four doors. And they have something which they call Three sunnahs and Seven Fards, and these are the doctrines of the Murshid. In their secret book called: Sir Name “The Book of Mysteries” which was attested مص�دق , by El Vekil Seyit Mahmud Baba of the Sehitlik tekke in Rumeli Hisar, the three Sunnahs were mentioned, and it is necessary for every disciple (murid) and every ashiq, lover to know them. So these three Sunnahs are as follows: First: Never to lose out of heart and mind the thought of the Divine reality (Yezdani Haqq) and always to remember Him. Second: To do away with any feeling of hatred there may be toward a brother. Third: To surrender oneself and be agreeable to every experience of mystical state (Kahrina ve her halina teslim ve razi ola, Ibid: 99). The Seven Fards are as follows:

1- The Murid (aspirant) must recognize all existing things as God, or Reality, and must not tell anyone the secret of those who attained.

2- He must be a keeper of secrets, he must not see what he sees and what he does not see, he must not tell, he must not by any means spread it.

3- He must meditate on Divine Reality (Yezdani Haqq) for every evil thing comes into being as a result of forgetting The Divine Reality.

4- He must consider his Murshid’s sayings and guidance as a reality –haqq, and he must do his will. At the beginning, having found the Murshid, he will show and reveal to him the unveiled face of God (Hicabsiz Cemal Ullah).

5- He must bring to this Murshid, teacher the right person and must not come with empty hands, and this is considered by the Bektashis like an ablution الوضؤ for him to bring any important gifts to the teacher.

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6- He must take the hand of the Murshid, Halife and by the hand of God he must make the confession and repent اإلعتراف و التوبة .

7- Making himself attain to the Murshid he must give up what he knows and to be humble before the people of the way (Ibid,100). So in this statemant Murshid is described as a trainer (Murabbi), as successor and representative of the patron saint ( الولي ), and as a Master in the art of spiritual living. The Turkistan famous Mystic Ahmed Yesevi had a strong influence over the Bektashis and Naqshibendis. He lived about 1200. In his book Ilk Mutasavifler he mentioned the principles of his way:

1- The student (Murid) must completely surrender himself to his Sheikh, no one can be considered above him.

2- He must be intelligent so he can understand the symbols and signs of his Sheikh.

3- He must be clever and quick in the service of the Sheikh. 4- He must be faithful in work and steadfast in keeping his advice, and

never fall in doubt. 5- He must accept and obey all with words and approve all acts of his

Sheikh. 6- He must be loyal and firm in his covenant. 7- He must be prepared to give up all his possessions to his Sheikh. 8- He must keep secrets of his Sheikh and guard himself from spreading

them. 9- He must show respect for the Sheikh’s counsel, and advice and never

be neglectful. 10- He must be ready to sacrifice his life and his head, and he must be

friend of his Sheikh’s friend and vice-versa! Thirdly: The Doctrines of the four gateways

1- The Sheriat or Orthodox Sunni religious law 2- The Tarikat or teachings of the secret religious order 3- The Marifet or Mystic knowledge of God 4- The Hakikat or immediate experience of the essence of reality.

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In the tachings of Haji Bektash we find that God is said to have created four groups of human beings: 1-Abitler-Worshipers who are the people of the Sheriat law 2-Zaditler-Ascetics who are the people of the Tarikat 3-Arifler-Gnostics who are the people of the Marifet 4-Muhibler-Lovers who are the people of Hakikat. After this introduction, they believe that God has obligated 40 Mekams- positions to know him as friend. Among those 40, ten have to do with the Sheriat: 1- Faith [Qur’an, 2:282] 2-Learning the science of religion [Qur’an:3-73] 3- Formal duties of worship, Fasting, Alms, and Pilgrimage [Qur’an, 2:40] 4- Lowfull business without usury [Riba] [2-276] 5- Marriage [4-24 ] 6- To know the forbidden relations in the sex life [4-27] 7-Practice of example of Muhammad and his community [Sunnet ve Cemaat] [48-23] 8-Compassion, sefkat [2- 25] 9- To be clear in food and clothes [2-54], [74-4] 10-Enjoining good and forbidding evil (3:102). B- The obligations which are connected with the Tariqah: 1 -Taking the hand of the Pir to make repentence, (Qur’an ,3:98) 2-To become Murid under the Murshid,(66:8) 3-To cut the hair and turn the clothes, (48:27) 4-To be burnt in the struggle,(2:22) 5-Service 6-Fear 7-Hope, (39:54) 8-The mantle-Hirka( الخرقة ) the basket (zembil), the prayer rug(secade) enjoining right guidance ( 65:3) 9-To be at a stage in the spiritual life and to have love, (2:160) 10-Love (Ashk),joy ( Sevkuy Safa ) and poverty (fakirlik) (12:102). C-The Obligations connected to the Ma‘rifah

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1-Discipline (Edeb) 2-Fear (Korku) 3-Fasting (Perhiz karlik) 4-Patience (Sabir ) 5-To be ashamed (Utanmak) 6-Generosity (Cumertlik) 7-Poverty (Miskinlik ) 8-Science (Ilim ) 9-Knowledge (Marifet ) 10-To know oneself (Kendiozunu bilmek ) D-The Haqiqah gateway also has ten obligations

1- To become dust (Turab olmak ) 2- Not to find fault with the seventy two religious communities (yetmis iki

milleti aiplamak) 3- Not to prevent anything against its destiny(Elden gelen hersey ala

kadrihu men etmemek) 4- To be safe from the created world(dunya icinde yaratilmish ordan

emin olmak) 5- To bow before the ultimate ruler ( i.e.God), to seek His Glory. 6- To speak of the mysteries (only) in the fellowship of mystics 7- Spiritual progress in God (Seyr fil Lah) 8- Spiritual progress and continued existence in God (Seyr ve Baka Bil

Lah ) 9- Supplication, Munacat 10- Contemplation or vision (Mushahadah ) to attain to God most High

(Tanri Tealaya Ulushmak ) (See: The Bektashi Order of Dervishes, pp. 102-105). After these doctrines they also say: • The Sheriat is in the Tongue, and the Tarikat is in the Soul (Sheriat dildedir Tarikat Canda ) • Mahzun Muhamed Baba identified that Muhammad is the first Sheriat and Ali is Tarikat (Ibid:106 )

Fourthly: Some of their explanations about the Qur’an They say that the Qur’an has four meanings:

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1-The external text (Ibare ) is for the common people-awam 2-Its Subtleties ( Lata’if ) are for the Gnostics –Arifin 3-Its secrets (Asrar ) are for the Saints- awliya 4-Its real truth or real essence (Haqiqat) is for the prophets (Ibid, 107).

Fifthly: Their attitudes towards the principles of the Shariah • The general opinion is that they entirely neglect the religious performances required by the Sheriat, nevertheless some time they keep a certain respect for the law, p. 107. • They also believe in وحدة الوجود و الحل�ول ,what we see in ourselves and in the universe as not something “other than God” but the reflection of God, thus we find the satisfying sense of Oneness. The experience is the Mistery of: Kuntu Kenz كن�ت كت�زاto which Ibn Arabi refers (Ibid:111). • The Bektashi in common with many others of the mystics of Islam, join the famous Mansur Al-Hallaj in his sayings: Anna al-Haqq, “I am the Truth.” • In the meaning suggested by the Wine of Alast is to be found the secret of: Sekahum أسرار سقاهم as the great poet Nesimi wrote ( from eternity I have drunk the cup of Sekahum, therefore I say with every draught: Anna al-Haqq (p:113), And the experience of drinking of wine of Alast “Is one of the mysteries of the Bektashi Order.” Genc Abdal Says: “Beware, tell not the Mystery of Sekahum (Sekahum Sirrini Soyleme Sakin ). By this experience the main outline of Tasawwuf is completed, beginning with the conception of God as Absolute Reality, thinking of Him as a perfect beauty.

Sixthly: The Head of the Albanian Bektashis Salih Niyazi Dede said:

That the general belief of Bektashis is that after death a person’s soul passes into an animal of the type which the person’s soul resembles. If a man has lived in the Bestial state )( بهيم�ي أو وحش�ي his soul passes into the body of a beast. It may be a pig or a dog or a tiger or any other animal

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or type of person depending on the interests and habits of the person during his life!

Seventhly: Other Doctrines Sefil Abdel writes: The Trinity: God, Muhammad, Ali are one secret (Allah, Muhamed, Ali heb bir sir dir) Kul Himet also says: There is no god but God is love, Muhammad the prophet of God is Love, Ali the Prince, and Saint of God is Love, three names in meaning one Love. God forbid that anyone should see them as separate from one another-Muhammad is Ali, Ali is Muhammad. The Bektashis show a great respect toward Ali and Twelve Imams, and they consider them also as one. Eightly: The Bektashis are among the Ghulat (Extremist Sects of the Shi’a). Some of their sayings about Seyidina Ali r.a.: If we analyse these few sayings we will be able to understand this reality.

1- I am the proof of all prophets - أنا حجة األنبياء أجمعين 2- I am the heart of God- أنا قلب هللا 3- I am the place of refuge of God - أنا جنة هللا 4- I am the former of the clouds - أنا منشئ السحاب 5- I am the one who causes people to hear the thunder and the one

who makes the lightning -أنا مسمع الرعد و مبرق البرق 6- I am the Judge of all creatures- خالئ�ق أن�ا ال�ذي عط�اه هللا حس�اب ال

.(The Bektashi Order Dervishes, pp. 139-141) أجمعين

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Chapter Three Rites and Practices 1-They visit the tekke, talk with the Baba and with regular members, perhaps listen to Bektashi music and the singing of Bektashi nefes’es. (p. 162)

2-Their babies are brought to the Babas for blessings and the Baba or Dede may even choose the name of baby. 3-In time of trouble or problems Babas are consulted, and on special days he is visited by the believers. 4-At almost every tekke there is one tomb ore more than one, and these are places of sacred visitation.

This is a very important picture where

the member of the Order is attached to the tomb of a dead saint!

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5-There is a great freedom and tolerance among Bektashis in terms of participating of the women with men in the rites, and this is the most distinguished characteristic of the order. 6-There are two types of people among Bektashis; those who are married people and celibate people. 7-The women wear earrings in the form of horse-shoe of Ali 8-The Baba can act as a pastor on behalf of the members of his tekke and their families (Ibid, 167). 9-In their prayers they curse يلعن�ون Yezid the son of the Muaviya because of the massacres (Lanet Yezide Rahmet Mumine) Ibid, 168. 10-On 9 March they celebrate the birthday of Ali, The Celebration of Newruz Day, and the tenth of Muharem when the death of Huseyn is remembered, and the best among them is he who fasts these ten days, and from the evening of the ninth day until the afternoon of the tenth day they remember Huseyn’s suffering by drinking no water. 11-Service of Repentance, they call it Bash Okumak. This ceremony involves an individual goes to the Baba to clear his sins and for forgiveness, and in the ceremony of “Cleansing the sins” Tat’hiri zunub, they bring their instruments, nefes’es , a sheep is sacrificed and cooked and this service will continue until morning.

This picture shows to us clearly their singing with Turkish traditional instruments.

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Yet another case where Bektashis gather for singing. 12-It is said that among Bektashis a man and his wife cannot take the nasib from the same Baba. Each is considered the child of the way of the Baba who acts as a Murshid in the initiation التلق�ين , therefore man and woman who have received their initiation from the same Baba literally they are considered as a brother and sister, and cannot become united in marriage (See: The Bektashi Order of Dervishes 172). 13- In the terms of ethical life the Murshid considers himself the supreme legislative law maker. The sheikh of Dervishes, writes Ubicini in His book Letters on Turkey in 1856, says: “… there is no law or rather I myself am the law. Everything is good that I command, everything that I forbid is bad. You ought to slay ت�ذبح أو تقت�ل your mother and your sovereign if I command it, for my sentence is the sentence of God.” (The Bektashi Order, p. 202) 14-It’s very secrecy and the social freedom granted to women and the ritual use of intoxicating مسكر liquor شراب كحولي made it inevitable that the Baba would arise who would develop his own popularity and built a social group in his tekke by admitting those who came to misuse the privileges allowed, and such a Baba would do much to spread an evil reputation. (The Bektashi Order, p. 202)

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This picture shows clearly the dancing of the members of the order, and a woman participation in the ceremonies with a man.

This is another picture which confirms the dancing and mixing of women with men.

One of the members of the Order. Yet

another picture which shows the freedom and liberty of the Order, smoking etc.

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Chapter four A Bektashi Catechism ( خالص�ة التع�اليم الش�فهية للطريق�ة أو ) البكتاشية 1-If they ask what is the Namaz - The formal worship of the way?

Cooking the raw things ط�بخ االش�ياء و األطعم�ة الطازج�ة للش�يخ المرش�د to bring them to the Murshid. 2-If they ask what is ablution الوضؤ of the way?

2-The answer is: holding on to the skirt of the Murshid forsaking all bad things to be always pure in heart. 3- If they ask what is the fast of the way? To abstain from lying and speaking any harmful thing.

4-If they ask what is the pilgrimage of the way? The answer is: To enter into the heart of the Murshid. 5-If they ask what is the alms of the way ? The answer is: the poverty of annihilation of self-consciousness –fakri fena. (See for more details: The Bektashi Order, p. 208)

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Chapter five

Bektashism in its Relation to Other Faiths As we have seen that Bektashism is a composite, eclectic system of faith and practice and there has been an additional elements to this Order from time to time, since thirteenth century until the present time. So we will try to mention some other faiths shortly which the Bekatshis have a connection or, are very close to them…

1- The Alevis. They are quiet close and strong to each other with Alevis, and there are many points which two groups are common in it. Both groups have a similar believe in Ali and Twelve Imams. Both of them united the words Muhamed Ali as one person in name. Both groups united this two names in Trinity with Allah. Both of them acknowledged themselves as a sect of Cafer Sadik..and Hurufi influences were present at both of them in expression of special meanings of letters and numbers..( See: The Bektashi Order and also: A Spiritual Discourse... ).

2- The Sunni Islam. When we discussed the Sheriat Gateway this was a part the Order with the Sunni Islam, and the prophet Muhammad peace be upon him, was mentioned on the lips only. In contrast to Ali who was mentioned from the heart, and when they quote something from Holy Qur’an they give a special explanation to it. And this Sunni Islam was used by the people of the Order just as an justification or covering for their pantheistic الق�ائلين بوح�دة الوج�ود and Shi’i Islam which was the main characteristic of the Order.

3- The Shii Islam. When they mentioned the Twelwe Imams this was a fundamental issue for them, and even they use a: Taqiyya (dissimulation). ( التقية )

4- Shamanism, the ancient Asiatic beliefs in which woman participates with man in worship, mystic hymns and songs, the ritual dance which is similar to the ecstatic dance of Shaman, the sacrifice the sheep or ram was at the Aynicam ceremonies (big gatherings), the miracles by telling the stories of flying in the air or metamorphosis المس�خ أو from human being into the bird by the their saints. All are التح�والتsimilar to the Chinese Turkistan stories, other elements like folklore which was common in the Bektashism, came from Buddhist influence which entered to the Shamanism through Tibet and Chinese Turkistan, and sacred places or trees are common in both etc. (Ibid, 214)

5- Neo-Platonism األفالطوني�ة المحدث�ة . Some philosophical ideas used by the Bektashis and other Sufi Orders like : Aql-i Kul, Nafsi Kul,

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Universal Intelligence and Universal soul are the reflections of the Plotinus Trinity of the Absolute Spirit, Soul and Intelligence. The Hadis or Tradition: “He who knows himself knows his God or Lord” is an inversion of an idea found in the pseudo – Plato Alcibiades, and reached to Arabs through the medium of Neo-Platonism. This tradition is found in Ibn Sina and in Muhyid Din Ibn al-Arabi.

6- The conception of Veil –Hicab, or Fena and Baka are all the expressions of the Neo-Platonic thought, which came to the Bektashia through Muhyid Din Ibn al-Arabi and Jalal al-Din al-Rumi. The Idea that the soul is Immortal is an idea of Pythagoras that was transformed into other kinds of beings.

7- The idea of Metempsychosis ( التناس�خ) which is believed by many Bektashis is found also in Plato and Plotinus. In Plato one also finds the doctrine of Murshid that the book cannot be understood or known without a living teacher to interpret it, etc. (See: The Bektashi order, p. 215, and also: A Spiritual discourse from the beginning of the book).

8- Christianity, The similarities between the Bektashi Order and Christianity we may recognize it in these points:

a- Baptism or idea of the abolition of the sins as we have seen earlier.. b- Anointing or Chrism التمس�ح بالزي�ت المق�دس, like in Western sacrament of

confirmation.. c- Holy Eucharist القرب�ان المق�دس ,The symbol of Christ’s death, they used

wine and bread in the aynicem ceremonies of Husayn sufferings, and only the confirmed and initiatedاألش��خاص الملقن��ون م��ن الش��يخ أو المرش��د ) people are allowed to participate in rite..

d- Penitence التوب��ة و الن��دم resembles the service of Bash Okumak or Magfireti Zunub. Excommunication is practiced in the Christian Church also.

e- Honourable Marriage in presence of the priest is like the Bektashi Marriage performed by the Baba etc. (Refer for more details to: The Bektashi Order of Dervishes, pp. 216-217).

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Chapter six

Some of the sayings of the Baba Rexheb – an Albanian Bektashi Leader "...the two most important human attributes are knowledge and kindness. Knowledge and learning pave the road leading to God. Kindness enables one to endure sufferings and insults inflicted by the populace ...You would think it exaggerated that I insist ceaselessly that man must do his outmost to fight his egoism. Believe me, egoism is like a high mountain before our eyes and God is behind this mountain. If we cannot conquer this mountain, we will never see God Almighty." Baba Rexheb was born in 1901 in Gjirokaster in southern Albania. At the age of sixteen he entered the Bektashi Teqe i Zallit near Gjirokaster and completed studies in Islamic theology, law, and literature with private tutors, notably Ragip Effendi of Delvina. By the time he was twenty he was fluent in Arabic, Turkish, Persian, Greek, and Italian besides his native Albanian. He took his vows as a celibate Bektashi dervish at age twenty-one and served the community until World War II. Forced to flee

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his homeland in 1944 because of his public stand against communism, he went first to a Displaced Persons Camp in Italy, then to a Bektashi Teqe in Egypt, and finally to America where he established the First Albanian-American Teqe Bektashiane. In the last summer of his long life, when asked of what he was most proud, Baba responded, "Only to try to teach people about Bektashism." This Baba did through his courage and community leadership, his writings, most notably Misticizma Islame dhe Bektashisme ("Islamic Mysticism and Bektashism," Waldon: New York, 1970), and the way he lived and listened and prayed for people -- Albanian and American, Muslim and Christian. He passed from this life in August, 1995, and is buried on Teqe’s grounds in Michigan. P2F

3

3 Written by Frances Trix, student of Baba Rexheb for 25 years, author of Spiritual Discourse: Learning with an Islamic Master (Philadelphia: University of Pennsylvania Press, 1993) Special thanks to Mergim Korca.

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Conclusion After my journey in the world of Sufism, I have been able this time to visit only one of its many cities, called the city of Bektashis. Unfortunately this city in which I have spent three months searching, reading, analyzing I have founded useless city and no better future for its inhabitants. As you have seen during the whole discourse and study, I have never made even a single critic to this Order its belief and Doctrines, because the title of the paper was: The Bektashi Order-Introduction to Its History and Beliefs. We tried to expose the history and the doctrines as they are, and as they believe without adding any single word, according to the sources and references which I had. I really suffered a lot during my writing and summarizing. I had a chance to get some important materials and articles from the internet from Bektshi websites, both in Turkish and English language. In addition I had two great references of the Order under my possession written by Western scholars and they helped me a lot. The reason why I did not make any critical comment was that according to my respected prof. Dr. Irfan Abdul Fattah (may Allah shower His mercy upon him, who passed away a few months ago in Malaysia) he always was saying to all of us during his lectures and explanations, that I am not here to issue the fatawa verdicts, or to make judgments about the other religions in their beliefs. Our aim is to study it deeply and how they see it, so I did in my paper. I hope that I have been able to shed some light on this Order, which needs further development and critical analysis, and I tried to be very concise in my presentation. Dr.Hfz. Hajredin Hoxha 11.09.2007 – 29 Sha’ban 1428

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