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Bektashism

Islamic Sufi syncretic and mystic order

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The Bektashi Order of Tirana is currently led by Baba Mondi, recognized as the eighth Dedebaba, whose seat is at the order’s headquarters in Tirana, Albania. However, the Bektashi Order of Tirana is not recognized by Turkish Bektashis, specifying that Bektashi principles require Dedebaba to be in Anatolia, and the Albanian chain of succession never had Dedebabate.

Bektashis believe in the ismah of the prophets and messengers and the Fourteen Infallibles: Muhammad, his daughter Fatima, and the Twelve Imams. In contrast to many Twelver Shia, Bektashis respect all of the Companions of Muhammad, including Abu Bakr, Umar, Uthman, Talha, Zubayr and Mu'awiya, with Ali considered the greatest of the Companions.

In addition to the spiritual teachings of Haji Bektash Veli, the Bektashi Order was later significantly influenced during its formative period by Hurufism (in the early 15th century), the antinomian dervish order of the qalandars, figures like Ahmad Yasawi, Yunus Emre, the Safavid emperor and head of the Safavid order and Messiah Ismail I, Shaykh Haydar, Nesimi, Pir Sultan Abdal, Gül Baba, Sarı Saltık, and to varying degrees more broadly the Shia belief system circulating in Anatolia during the 14th to 16th centuries. The mystical practices and rituals of the Bektashi Order were systematized and structured by Balım Sultan in the 16th century.

History

Origins and establishment

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

It was originally founded as a Sufi movement, one of many Sufi orders within Sunni Islam. By the 16th century, the order had adopted some tenets of Twelver Shi'ism—including veneration of Ali, the cousin and son-in-law of the Islamic prophet Muhammad, and the Twelve Imams—as well as a variety of syncretic beliefs.

Bektashism under Ottoman rule

The Bektashis acquired political importance in the 15th century when the order dominated the Janissary Corps.

The branch became widespread in the Ottoman Empire, with its lodges scattered throughout Anatolia and the Balkans. It became the official order of the Janissaries, the elite infantry corps of the Ottoman military. Therefore, they also became mainly associated with Anatolian and Balkan Muslims of Eastern Orthodox convert origin, mainly Albanians and northern Greeks (although most leading Bektashi babas were of southern Albanian origin).

In 1826, the Bektashi order was banned throughout the Ottoman Empire by Sultan Mahmud II for having close ties with the Janissary corps. Many Bektashi dervishes were exiled, and some were executed, while tekkes were destroyed and their revenues were confiscated. This decision was supported by the Sunni religious elite and the leaders of other, more orthodox, Sufi orders. Bektashis slowly regained freedom with the coming of the Tanzimat

In the Balkans, the Bektashi order had a considerable influence on the Islamization of many areas, primarily Albania and Bulgaria, as well as parts of Macedonia, particularly among Ottoman-era Greek Muslims from western Greek Macedonia such as the Vallahades. By the 18th century, Bektashism began to gain a considerable hold over southern Albania and northwestern Greece (Epirus and western Greek Macedonia). Following the ban on Sufi orders in the Republic of Turkey, the Bektashi community's headquarters was moved from Hacıbektaş in central Anatolia, to Tirana, Albania. In Albania, the Bektashi community declared its separation from the Sunni community and they have since perceived as a distinct Islamic sect rather than a branch of Sunni Islam. Among the most famous followers of Bektashi in Balkans during the 19th century were Ali Pasha of Yanina and Naim Frashëri.

Interwar years (1919-1941)

Following the Ottoman Empire's post-World War I dismemberment and the foundation of the successor Turkish Republic in 1923, Mustafa Kemal Atatürk banned all Sufi orders and installed the Directorate of Religious Affairs as sole governing entity over religion. Bektashi lodges in Turkey were subsequently closed in 1925, with the order's leadership relocating to Albania and establishing its headquarters in Tirana.

Salih Nijazi was the last Dedebaba in Turkey and the first in Albania, formerly appointed to his role in the latter country on 30 March 1930. The order became involved in Albanian politics, and some of its members, including Ismail Qemali, were major leaders of the Albanian National Awakening (Rilindja).

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

Post-World War II

Bektashism continued to flourish until the Second World War. After the communists took power in 1945, several babas and dervishes were executed and a gradual constriction of Bektashi influence began. Ultimately, in 1967 all tekkes were shut down when Enver Hoxha banned all religious practice. When the ban was rescinded in 1990, the Bektashism reestablished itself, although there were few left with any real knowledge of the spiritual path. Nevertheless, many tekkes (lodges) operate today in Albania.

The most recent head of the order in Albania was Hajji Dedebaba Reshat Bardhi (1935–2011) and the main tekke has been reopened in Tirana. In June 2011, Baba Edmond Brahimaj was chosen as the head of the Bektashi Order by a council of Albanian babas. Today, sympathy for the Order is generally widespread in Albania where approximately 20% to 25% of Muslims self-report as having some connection to Bektashism.

Despite the negative effect of Turkey's ban on lodges on Bektashi life, most contemporary Turkish Bektashis have been generally supportive of the country's Kemalist secularism, since Ataturk's reforms have lessened the religious intolerance historically demonstrated towards the community by the Sunni religious establishment during Ottoman times.


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