Bektashism
Bektashism is a Sufi order of Islam that evolved in 13th-century western Anatolia and became widespread in the Ottoman Empire. It is named after the walī Haji Bektash Veli, with adherents called Bektashis. Origins of Haji Bektash's teachings can be traced back to the scholar Ahmad Yasawi of Turkestan. The highest title in Bektashi chain of succession is Dedebaba, followed by Halifebaba and Baba.
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, 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.
The Bektashis were originally one of many Sufi orders within Sunni Islam. By the 16th century, the order had adopted some tenets of Twelver Shi'ism—including veneration of Ali, the cousin and son-in-law of the Prophet Muhammad, and the Twelve Imams—as well as a variety of syncretic beliefs.
The Bektashis acquired political importance in the 15th century when the order dominated the Janissary Corps. After the foundation of Turkey, the country's leader, Mustafa Kemal Atatürk, banned all Islamic orders to install the Directorate of Religious Affairs as sole governing entity over religion, and the community's headquarters relocated to Albania. Salih Nijazi was the last Dedebaba in Turkey and the first in Albania. The order became involved in Albanian politics, and some of its members, including Ismail Qemali, were major leaders of the Albanian National Awakening.
Bektashis believe in the ismah of the prophets and messengers and the Fourteen Infallibles: the Prophet Muhammad, his daughter Fatima, and the Twelve Imams. In contrast to many Twelver Shia, Bektashis respect all of the Companions of Muhammad, including Abu Bakr, Umar, Uthman, Talha and Mu'awiya, with Ali considered the greatest of the Companions.
In addition to the spiritual teachings of Haji Bektash Veli, the Bektashi Order was later significantly influenced during its formative period by Hurufism, the antinomian dervish order of the qalandars, figures like Ahmad Yasawi, Yunus Emre, the Safavid emperor and head of the Safavid order and Messiah Ismail I, Shaykh Haydar, Nesimi, Pir Sultan Abdal, Gül Baba, Sarı Saltık and to varying degrees more broadly the Shia belief system circulating in Anatolia during the 14th to 16th centuries. The mystical practices and rituals of the Bektashi Order were systematized and structured by Balım Sultan in the 16th century.
According to a 2005 estimate by Reshat Bardhi, there are over seven million Bektashis worldwide, though more recent studies put the figure as high as 20 million. In Albania, they make up 9% of the Muslim population and 5% of the country's population. An additional 12.5 million Bektashis live in Turkey. Bektashis are mainly found throughout Anatolia, the Balkans and among Ottoman-era Greek Muslim communities. The term Alevi–Bektashi is used frequently in current Turkish religious discourse as an umbrella term for Alevism and Bektashism, despite their distinct origins and separate belief systems. Alevi/Bektashi is officially recognized through Ministry of Culture and Tourism under the 'Presidency of Alevi/Bektashi Culture'.
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 by Bektashis.It was originally founded as a Sufi movement. 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. In 1826, the Bektashi order was banned throughout the Ottoman Empire by Sultan Mahmud II for having close ties with the Janissary corps. Many Bektashi dervishes were exiled, and some were executed, while tekkes were destroyed and their revenues were confiscated. This decision was supported by the Sunni religious elite and the leaders of other, more orthodox, Sufi orders. Bektashis slowly regained freedom with the coming of the Tanzimat. After the foundation of the Turkish Republic, Mustafa Kemal Atatürk shut down the lodges in 1925. Consequently, the Bektashi leadership moved to Albania and established their headquarters in Tirana. Among the most famous followers of Bektashi in the 19th-century Balkans were Ali Pasha of Yanina and Naim Frashëri.
Dedebabate
After 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, Ali Riza succeeded him as the Dedebaba.Despite the negative effect of the ban on lodges on Bektashi culture, most modern Bektashis in Turkey have been generally supportive of secularism, since these reforms have relatively relaxed the religious intolerance that had historically been shown against them by the official Sunni establishment.
In the Balkans, the Bektashi Order had a considerable influence on the Islamization of many areas, primarily Albania and Bulgaria, as well as parts of Macedonia, particularly among Ottoman-era Greek Muslims from western Greek Macedonia such as the Vallahades. By the 18th century, Bektashism began to gain a considerable hold over southern Albania and northwestern Greece. 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.
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 operate today in Albania. The most recent head of the order in Albania was Hajji Reshat Bardhi Dedebaba and the main tekke has been reopened in Tirana. In June 2011, Baba Edmond Brahimaj was chosen as the head of the Bektashi Order by a council of Albanian babas. Today, sympathy for the Order is generally widespread in Albania where approximately 20% of Muslims self-report as having some connection to Bektashism.
There are also important Bektashi communities among the Albanian communities of North Macedonia and Kosovo, the most important being the Arabati Baba Teḱe in the city of Tetovo, which was until recently under the guidance of Baba Tahir Emini. Following the death of Baba Tahir Emini, the dedelik of Tirana appointed Baba Edmond Brahimaj, formerly head of the Turan Tekke of Korçë, to oversee the Harabati baba tekke. A splinter branch of the order has recently sprung up in the town of Kičevo which has ties to the Turkish Bektashi community under Haydar Ercan Dede rather than Tirana. A smaller Bektashi tekke, the Dikmen Baba Tekkesi, is in operation in the Turkish-speaking town of Kanatlarci, North Macedonia that also has stronger ties with Turkish Bektashis. In Kosovo, the relatively small Bektashi community has a tekke in the town of Gjakovë and is under the leadership of Baba Mumin Lama and it recognizes the leadership of Tirana.
In Bulgaria, the türbes of Kıdlemi Baba, Ak Yazılı Baba, Demir Baba, and Otman Baba function as heterodox Islamic pilgrimage sites, and before 1842 were the centers of Bektashi tekkes. Bektashis continue to be active in Turkey and their semi-clandestine organizations can be found in Istanbul, Ankara and İzmir. There are currently two rival claimants to the Dedebabate in Turkey: Mustafa Eke and Haydar Ercan. A large, functioning Bektashi tekke was established in the United States in 1954 by Baba Rexheb in the Detroit suburb of Taylor,and the tomb of Baba Rexheb continues to draw pilgrims of all faiths.
Arabati Baba Teḱe controversy
In 2002, a group of armed members of the Islamic Religious Community of Macedonia, a Sunni group that is the legally recognized organisation which claims to represent all Muslims in North Macedonia, invaded the Bektashi order's Arabati Baba Teḱe in an attempt to reclaim this tekke as a mosque although the facility has never functioned as such. Subsequently, the Bektashi Order of North Macedonia sued the government for failing to restore the tekke to the Bektashis, pursuant to a law passed in the early 1990s returning properties previously nationalized under the Yugoslav government. The law, however, deals with restitution to private citizens, rather than religious communities.The ICM claim to the tekke is based upon their contention to represent all Muslims in North Macedonia; and indeed, they are one of two Muslim organizations recognized by the government, both Sunni. The Bektashi community filed for recognition as a separate religious community with the Macedonian government in 1993, which has refused to recognize them.