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Copyright Sultanbeyli Belediyesi The Mystical Bektâshî Order: The Founder, Growth and Core of its Teachings Fatmir SHEHU*

Abstract The mystical order is a universal phenomenon that has existed in all world re- ligions. But not every mystical order has been faithful to the core teachings of these religions. However, the have constructed for themselves diěerent mystical orders from the beginning of Islamic Civilization. Most of these mystical orders have gone very far from the core teachings of . The Bektâshi Order, one among these Muslim mystical orders, has through its decrees and teachings aěected the hearts and minds of many common Muslims in general and Muslim intellectuals in particular. Although, this order has not rejected the essential elements of the Islamic Worldview: Taw hid (The Oneness of Allah), Nubuwah (The Prophethood), and al-Akhirah (The Day of Resurrection); yet it does not reĚect these elements in its teachings. This paper aĴempts to explore through an analytical and philosophical study the Order’s causes of emergence, growth as well as the most important teachings. The study of the Bektâshi Order is conducted to reconstruct the concept of al-Tasawwuf al-Bektâshi and its under- standing as well as to give a clear picture about the mission carried out by this Order. It is signięcant to study the Muslim mystical order because: (1) The Bektâshi Order has been an inĚuential and large Su ę Order; (2) The thoughts and beliefs of the Bektâshi Order have reĚected an extravagant intellectual discourse in the Suęmovement in gen- eral, especially during the OĴoman ; and (3) The development of the Bektâshi Order and its interaction with society within diěerent groups of people may help to un- derstand how social environment might have inĚuenced the development of thought and vice versa. In other words, this study illustrates how beliefs, rituals and practices of such mystical order have contributed to the reconstruction of the Muslim of the twenty-ęrst century, on the one hand, and its destruction, on the other.

Introduction The emergence of mystical sects is a universal phenomenon shared by the fol- lowers of all religions, revealed and unrevealed. These mystical orders have come

* Dr. Fatmir Shehu, Doctorate in Usul al-Din and Comparative Religion, and currently he is an Assistant Professor at theDepartment of General Studies, International Islamic University Malaysia.

431 Dinî ve Felsefî Metinler into existence since the beginning of life in this world. It is evident that throughout the history of humankind, Allah (s.w.t.) has sent to men Guidance in order to follow a Straight Path and not to worship others save Him1. Consequently, Messengers and Prophets have been chosen to preach and make men understand the Divine or return to their Fitrah (natural disposition). However, men have followed diěerent beliefs, some worshiping Allah (s.w.t.) and some others worshiping what they have associated with God, such as man-made idols, which arerepresented in the form of symbols, such as, forces of nature, animals, stones, sun, moon, ęre, saints, and so on. The Muslim mystical sects2 that emerged from the very beginning of the Islamic civilisation related themselves to spiritual discourse known as al-Tasawwuf3 (mysticism)

1 “Not a Messenger did We send before thee without this inspiration sent by Us to him: that there is no god but I; therefore, worship and serve Me.” See A. Yusuf Ali, The Holy Qur’an: Translation and Commentary, (Maryland: Amana Corporation, 1989), Sürah al-Anbiyâ’: 25. 2 Imâm Abü Dawud (Rahimahullah) has quoted the well known concerning the divi- sion of the Muslim Ummah into seventy-three sects or orders in his Sunan (vol. 3, No.:4580, English edition): [Abu Amir al-Hawdhani said: “Mu’awiyah ibn Abi Sufyan (may Allah be pleased with him) stood among us and said, ‘Beware! The Apostle of Allah (p.b.u.h.) stood among us and said’: ‘Beware! The before (you) were split up into 72 sects, and this community will be split up into 73, seventy-two of them will go to Hell and one of them will go to Paradise, and it is the majority group (Jama’ah)”]. Shaykh al-Islam al-Sirhindi (d. 1034/1624; Rahimahullah) who is regarded by many people in the Indian sub- continent as a great renovator (Mujaddid) of the Tenth Islamic Century wrote in his Maktübât (Vol. 3, LeĴer 38): “It was declared in a Hadith that this Ummah would part into 73 groups, 72 of which would go to Hell. This Hadith informs us that the 72 groups will be tormented in the Fire of Hell. It does not inform us that they will remain in torment eternally. Remaining in the torment of Hell Fire eternally is for those who do not have Imân. That is, it is for dis- believers. The 72 groups, on account of their corrupt beliefs, will go to Hell and will burn as much as the corruptness of their beliefs. One group, the 73rd, will be saved from Hell Fire because their belief is not corrupt. If among the members of this one group there are those who commiĴed evil deeds and if these evil deeds of theirs have not been forgiven through repentance or intercession, it is possible that these, too, will burn in Hell as much as their sins. All of those who are in the 72 groups will go to Hell. But none of them will remain in Hell eternally. Not all of those who are in this one group will go to Hell. Of these only those who have commiĴed evil deeds will go to Hell. The 72 reported groups of bid’ah, which will go to Hell, should not be called disbelievers, because they are Ahlal-Qibla(people of the Qibla in prayer). But, of these, the ones who disbelieve those facts in the Din that are indispensably required to be believed, as well as those who deny the rules of the Shari’ah which every Mus- lim has heard and knows, become disbelievers.” Hadith Evidence, accessed February 25, 2011. hĴp://www.masud.co.uk/ISLAM/misc/ahlsunna.htm 3 According to Isma’îl R. al-Fârûqî, Al-Tasawwuf is “the name given to a movement that do- minated the minds and the hearts of Muslims for a millennium, and is still strong in many circles of the . It nourished their souls, purięed their hearts and fulęlled their yearning for piety, for virtue and righteousness, and for closeness to God. It grew and

432 Yirmibirinci YüzyÍlda Yeniden Okuma, Anlama ve AlgÍlama or Suę (mystical) Order, which had been a key issue in the studies of early develop- ment of Muslim Thought, and played an important role in the construction of Muslim Culture. Al-Tasawwuf 4has been a signięcant movement of both great good and great evil in the history of Islamic civilization5. Besides, this movement has contributed to the development of two important dimensions: ęrst, the intellectual dimension that deals with the content of Suę teachings; and second, the organizational dimension, which deals with the Tariqah “path.” Therefore, Suę teachings came to be manifested through associations with great signięcance within Muslim societies6. However, the focus of this study will be on the prominent Tariqah known as the Bektâshî Order in order to examine the importance of al-Tasawwuf or Su ę Order as practiced by its followers. The Bektâshî Order is a mixture of diěerent ideas and beliefs taken from the pre-Islamic religious communities of Anatolia, that were superstitious, as well as Persian beliefs and beliefs derived from Hinduism, Buddhism, Christianity and Islam, especially the Shî’ah teach- ings. Moreover, Bektâshîsm means to Bektâshîs diěerent things according to their capac- ity to understand the given facts. The apprehension of truth in the individual Bektâshî will, therefore, depend on his own ability to see spiritual truth as well as on the quality of life and thinking of the one who has been his Mürshit. The study of the Bektâshî Order is conducted with the eěort that it may help us to understanding reconstruct the concept of al-Tasawwuf al-Bektâshî and to give a clearer picture about the mission of this Order. A study on this mystical order is signięcant for the following reasons: 1) The Bektâshî Order is an inĚuential and large Suę Order. 2) The thoughts and beliefs of the Bektâshî Order reĚect an extravagant intel- lectual discourse in the Suę movement in general, especially during the OĴoman Caliphate.

rapidly moved to every corner of the Muslim world….” Isma’îl R. al-Faruqi&Lois Lamyâ’ al-Fârûqî, The Cultural Atlas of Islam (New York: Macmillan Publishing Company, 1986), chapter 16 (Tasawwuf-Mysticism), 295 4 The early Islamic mystics have followed a monotheistic doctrine in order to purify their hearts and to do what is pleasing to God. Therefore, the essential qualities of an Suęare: “His (Suę’s) heart is free from deęlement and from distraction, because of his love for his Lord, and he looks towards Him in his inmost self, commiĴing all things to Him and ha- ving fellowship with Him. He does not rely upon anything, nor does he have fellowship with any, save Him whom he worships, preferring God to all else.” See Smith, M., Readings from the Mystics of Islam (London, 1950), 63, cited in R.S. Bhatnagar, Dimensions of Classical SuęThought (Delhi: Motilal Banarsidass, 1st ed., 1984), 15. 5 Isma’il R. al-Fârûqî & Lois Lamyâ’ al-Fârûqî, The Cultural Atlas of Islam, chapter 16 (Tasaw- wuf-Mysticism), 295. 6 Trimingham, J. Spencer, The Suę Orders in Islam (U.S.A.: Oxford University Press, 1971), vii.

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3) The development of the Bektâshî Order and its interaction with society with- in diěerent groups of people may help us to understand how social envi- ronment might have inĚuenced the development of thought and vice versa. 4) It will show us how beliefs, rituals and practices of such mystical order have inĚuenced the construction of Muslim Ummah, on the one hand, and its destruction, on the other. Some works that have been conducted regarding the Bektâshî Order, will be used as background for this research. The Bektâshî Order, according to John Kingsley Birge7, emerged during the thirteenth century, a period of social unrest that drove even high spirits to the search for inner peace in a life of religious devotion. Hajji Bektâshas the real founder of this Order became the most famous of all Saints of his time, at least among uneducated people of the rural areas. Another scholar, Lucy M. J. Garnet8 in her study deals with the main principles and practices of the Orders of , which are so much in contradiction with the essential doctrines of Orthodox Islam. Although she has not presented an intellectual and scholarly work, her study is of a great importance as it gives vast information about the Bektâshî Order. According to her, the Order was established by Hâjji Bektâsh, one of the many learned men whose munięcence aĴracted the early OĴoman Princes of Asia Minor. The presence of Hâjji Bektâsh among the Yeni Sheri, or Janissaries (New Corps), resulted in Sultân Orkhan’s victory. The inĚuence of Hâjji Bektâsh towards the Janissaries was shown by Corps’ contribution and close relation to the Order until their destruction. Lastly, she elaborates on the miracles performed by Hâjji Bektâsh. R.S. Bhatnagar9 asserts that the teachings of the Bektâshî Order are mainly concerned with a pious and moral living and the soul’s contemplation of God. The moral qualities, which the follower of this Order has to acquire, are piety, fear and love of God, content- ment and divination. Besides, Bhatnagar hints at the initiation ceremony of a Bektâshî disciple, which is related to the idea of repentance over past sins in the presence of the Bektâshî Shaikh. Although this Order is not recognised by the Orthodox ‘Ulamâ’, it is practiced by the Muslims of Albania, Bosnia, Kosova, Turkey, and so on. Regarding the connection of Hâjji Bektâsh to the Janissaries, F.M. Hasluck10 indi- cates that the OĴoman Sultân Orkhan and Hâjji Bektâsh are represented respectively

7 See John Kingsley Birge, The of (New York: AMS Press, 1982), 27, passim, 33-34, 56, 58, 87, 129, 131, 134-139, 145-146, 162-166, 180-187. 8 See Lucy M. J. GarneĴ, The Dervishes of Turkey (London: The Octagon Press, 1990), 18-19, passim 193. 9 See R.S. Bhatnagar, Dimensions of Classical Sufî Thought, 175-179. 10 F.W. Hasluck, Christianity and Islam under the (New York: Octagon Books, vol. I and II, 1973), 160, passim 483-493, 500-551.

434 Yirmibirinci YüzyÍlda Yeniden Okuma, Anlama ve AlgÍlama as the civil and religious founders of the Janissaries. Thus, the Janissaries adopted Hâjji Bektâsh as their patron and were all aĜliated to the Order. From 1591 onwards, this connection was oĜcially recognised, and the Bektâshî dervishes were regularly quartered in the Corps’ barracks and marched with them in public processions and campaigns. Besides, Hasluck provides information about the geographical distri- bution of the Bektâshî Order, whose teachings have reached the people of Albania, Turkey, Greece, Macedonia, Bosnia, Serbia, Rumania, Bulgaria, and others. John P. Brown11 views that the costume or outęts worn by the Bektâshîs diěer from the other mystical orders. Their costume includes the haidarî (a vest without sleeves), khirqa (mantle without collar), taiband (a white woollen girdle worn around the waist), qambara (a cord worn around the waist), mangosh (earrings), and tâj (a cap that has four parts each indicating something diěerent). Brown also explains that in the cen- tre of the Bektâshîs’ teachings stands the doctrine of the Twelve . Moreover, he maintains that the initiation ceremony of a Beqtâshîis considered as the most impor- tant rite of the Bektâshî Order through which a new disciple (murid) joins the Order. The initiation rite is followed by many supplications and prayers addressed by the Shaikh to the new disciple. Although the abovementioned works of great writers have given much insights to the content of the Bektâshî Order, this paper will discuss issues related to the found- er of the mystical order, its growth from the day of establishment up to our time and ęnally its teachings. Also, the most important issues taught by Bektâshîs, like their doctrines and beliefs, their most important rites and rituals, i.e., Degrees (Erkan- Nameya), and the Ceremony of Initiation (Ikrar Ayin or Ayinicem), will be discussed in this paper.

The Founder of the Bektâshî Order The Bektâshî Order, which is followed by mainly the Muslim Turks, Albanians and Bosnians12 owed its foundation to a Persian dervish, Hâjji Bektâsh al-Rûmî. Hâjji Bektâsh, according to the tradition handed down by many OĴoman historians, emi- grated from to Anatolia towards the beginning of the fourteenth century. He became the trusted friend and intimate counsellor of Sultân Orkhân, and the sec- ond in order of the sovereigns of the House of Osman.13

11 John P. Brown, The Dervishes or Oriental Spiritualism (London: Frank Cass &Co. Ltd, 1968), 162- 224. 12 GarneĴ, The Dervishes of Turkey, 18. 13 Alexander Pallis, In the Days of the Janissaries (London: Hutchinson & CO. “Publishers” Ltd., 1951), 30.

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Nevertheless, Hasluck claims that the real founder of the sect was a Persian Suę Fadlullâh, who died in Turkistan about the year 1393. His followers were originally called Hürüęs. He also believes that Hâjji Bektâsh was possibly a mythical charac- ter.14 However, Bektâshîs believe that the patron of order is Hâjji Bektâsh from Khurâsân. He was probably a disciple of BâbâIshaq, whose revolt had taken place in 638 A.H./1240 A.C.15 According to scholarly opinion, the real founder of the order was an itinerant preacher (Bâbâ), Hâjji Bektâsh Wall Nishapuri Horâsâni (1208-1270), who pro- claimed his spiritual lineage had originated from Turkistan Shaikh (d.1166) and through that person to Shi’itic Imâm Müsâ al-Kâzim. Later on, he appears to have grown to be the most famous of all Saints of his time, at least among the un- educated people of the rural areas.16

His Birth As far as his birth is concerned, there are many diěerent opinions from distin- guished scholars who studied the Bektâshî Order. According to Bâbâ Rexhebi, Hâjji Bektâsh al-Rümî was born in 648 A.H./1250 A.D., in Nîshâbur in Khurâsân, and was a direct descendant of the Prophet’s family.17 Besides, Hâjji Bektâsh, the most famous of the Bâbâ’î successors thatspread throughout Anatolia in the seventh / thirteenth century, was a Turk from Khurâsân. Hewas considered the leader of a new order that was virtually no diěerent from the Kalandar Haidarî Orders.18 However, Birge has given diěerent information related to the Saint’s dateof birth. He says that, according to a Bektâshî tradition, “Hazreti Pirin veladeti Muruvvet the birth of the Patron Saint, generosity of soul” is related to the word muruvvet with its four leĴers: mim equals 40 re 200 ve 6 te 400 646

14 Hasluck, Christianity and Islam under the Sultans, vol.I, 160. 15 The Encyclopedia of Islam, vol. 1, 1986, 11.61, (Bektashiyyah). 16 Birge, The Bektashi Order of Dervishes, 33. 17 Rexhebi, The Mysticism of Islam and Bektashism (Naples: DragoĴi, vol. 1, 1984), 99. 18 Mehmed Fuad Köprülü, Islam in Anatolia aĞer the Turkish Invasion (Salt Lake City: Univer- sity of Utah Press, 1993), 29

436 Yirmibirinci YüzyÍlda Yeniden Okuma, Anlama ve AlgÍlama and this is accepted as the traditional date of his birth, that is, 646 A.H./1248 A.D.19 It is very clear that there is no degree of certainty regarding his date of birth but most of the scholarstake the one prescribed by Birge. It is believed that his father is Seyyid Ibrahim from Khurâsân and his mother Khatem Khatun of Nîshâbur.

His Education, Missionary Work and Writings Hâjji Bektâsh Wali spent the ęrst 25 years of his life in Nîshâbur where he learned philosophy, physics, literature and other sciences from noted scientists of Turkistan, headed by Loqman Perende the Khalifah of Ahmed Yasawi.20 Inspired by Ahmed Yasawi, he went to Anatolia as a missionary; on his way, he visited the tomb of ‘Alîin Najaf, Iraq. He prayed at the tomb for forty days and during the month of Dhü’l-Hħja, he fulęlled the Meccan pilgrimage. Later, he visited Palestine, and other sacred places.21 He started his missionary work when he leĞ the countryside and went to Anatolia. In 1281, aĞer a long travel, he arrived at SoluÂa Qara Ojiik, and having won the hearts of local Suę, he organized his Tekke, which was to become the centre for his Tariqah. From there, missionaries took his message to Arabia, Persia and Balkans. He wrote two books, Maqalatal-Hajj Baktash and Fawa’id al-Fuqara.22 Later, his books were trans- lated into other languages to make possible the spread of their messages and invite others to join the Order.

His Death He died either in 738 A.H./1338 A.D. or in 1341 A.D. and was buried in the Tekke, which hefounded. The date of his death is represented by four sentences: Bektaóiye tarih asvabirihlet. “The Bektâshî date of death, very true.” It is suggested by Birge that in this sentence, both the word Bektaóiye and the word asvabirihlet suggest his date of death 738 A.H.23 be 2 elif 1 kef 20 sad 90 te 400 vav 6

19 See Birge, The Bektashi Order of Dervishes, 34. 20 Haci Bektas Veli, accessed October 21, 2006. hĴp://www.wec-net.com.tr/belediye/hacibektas/be- king.html 21 Rexhebi, The Mysticism of Islam and Bektashism, vol. 1, 99. 22 Ibid., 100. 23 See Birge, The Bektashi Order of Dervishes, 35

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elif 1 elif 1 sin 300 be 2 be 10 re 200 he 5 ha 8 738 lam 30 te 400 738

The Growth of the Bektâshî Order In order to give a clearer picture of the growth of the Bektâshî Order, we have to look at the factors that led to the establishment of such a well organized Suę Order at the end of the thirteenth century and beginning of the fourteenth. This is the focus of the following section.

Anatolia at the Time of the Emergence of the Bektâshî Order It is believed that the thirteenth century, at the time of the emergence of the Bektâshî Order, was a period of extraordinary development in the history of Anatolia in which the Turks merged their social orders together with their political and mili- tary supremacies. The century, in other words, was a period of social unrest as people searched for inner peace in religion. In fact, this turning point to religion for consola- tion away from the aěairs of this transitory world is considered as the main factor leading to the development of many mystical sects and orders.24 Regarding this situation, several thinkers and scientists actively participated in the practice, in order to achieve unity among the Turkish population residing in Anatolia. Many sage men undertook an enlightening role for the education of the Anatolian population. Mawlana Jalaluddin al-Rümî, , Ahi Awran, Ahmad Fakih, Sultân Walid, Hams, Nureddin Hoxha, Hâjji Bektâsh Wali, and others under the spiritual leadership of Ahmed Yasawi were the forerunners of this objective in the thirteenth century. Among these great men, some of them aimed at developing divine feelings, some others strived to promote unity, strength, love and brotherhood, and some aĴempted to improve the economic order and others set as their goal the establishment of toler- ance and altruistic optimism among mankind.25 Therefore, we can strongly claim that

24 Birge, The Bektashi Order of Dervishes, 27. 25 Haci Bektas Veli, accessed October 21, 2006. hĴp://www.wec-net.com.tr/belediye/hacibek- tas/beking.html

438 Yirmibirinci YüzyÍlda Yeniden Okuma, Anlama ve AlgÍlama these men were the foundation stones of the Turkish culture and the sources of pride within the context of the universal cultural structure. They are unforgeĴable as their inĚuence has been felt and spread well beyond the Anatolian peninsula and contin- ued through the centuries.

The Emergence of the Bektâshî Order The Bektâshî Order a Suę, Shi’i, Ja’fari, and mainly Turkish Tariqah,26 allegedly emerged in Asia Minor at the end of the thirteenth and the beginning of the four- teenth centuries A.C., primarily among the Dervishes of the native Turkish nomadic and non-nomadic population (especially in Anatolia), within the Kalandar sect,27 by a man called Bektâsh (Hâjji Bektâsh al-Rûmî) from north-eastern Iran.28 It has also been claimed that the Bektâshî Order sprang from the Yasawi Order (es- tablished by Ahmed al-Yasawi, 1166 A.D.), and became a widespread Suę tradition among the Turks from Eastern Turkistan to Anatolia, in which heretical doctrines of an extremist Shi’i, rather than Imâmi type were most manifest.29 In another version of traditional narration, it is stated that the Suę fraternities on the paĴerns of Tariqahwere started by the ęrst Khalîfah, Abü Bakr (634 A.D.). He was the founder of the ęrst Tariqah, which expanded into three Orders of Bistâmiyyah, Naqshabandiyyah, and Bektâshîyyah between the ninth and fourteenth centuries.30 The rest of the orders had their origin from the fourth Khalîfah, ‘Alî. Therefore, the early Muslim saints regarded ‘Alîas a teacher of mystical practices and theoretical knowl- edge of Suę mysticism.31 From the above information, it seems that the Bektâshî Order has emerged from diěerent traditional sects with ancient roots. In this sense, the religious tenets of their Tarqah are constructed according to the ideas borrowed from the beliefs of ancient mystical groups, and therefore, they claim themselves as a continuation of folk mysti- cism32 expressed today in Suęstic forms.

26 John Norton, “Bektâshîsin Turkey,” in Islam in the Modern World, edited by Denis MacEoin & Ahmed al-Shahi (London: Croom Helm, 1983), 73. 27 The Encyclopedia of Islam, vol. 1, (Bektashiyya) 1161 28 Julian Baldick, Mystical Islam: An Introduction to Suęsm (London: I.B. Tauris&Co Ltd., 1989), 114. 29 Wilferd Madelung, Religious Trends in Early Islamic Iran (USA: Bibliotheca Persica, The Per- sian Heritage Foundation, 1988), 51. 30 This is a wild speculation without any trustworthy tradition. 31 Bhatnagar, Dimensions of Classical Suę Thought,175-176. 32 Mysticism means the awareness or immediate experience of the soul’s identity with God. The mystic is one with God and enjoys a direct aĴachment and communion with Him. The

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An Established and Organized Institution In few years later, aĞer the death of Hâjji Bektâsh, the Bektâshî Order became widespread among the rural population. Gradually, it became an established unit with developed spiritual centres and communities with strict hierarchy, unięed ritual system and rites of initiations as well as deęnite symbols and special garments.33 The transformation of the Order into an established organisation was connected with the activities of “Grand Master” Balim Sultân,34 who in about the year 1500 be- came the leader of the Bektâshî Order. He introduced new inĚuences, which gave permanent form and content to the practices of the Order. Unfortunately, no critical study has been made on the life of Balim Sultân. All that is known as a certainty is that some innovations are believed to have been introduced by this leader who is known among the believers as “The Second Elder, or Second Patron Saint” (Piri Thani)35. With Balim Sultân, there began a more perfected ritual organisation in Tekkes, in or near towns. This organisation became more formally organised as the Bektâshî Order, and in some measure distinct from the village groups who continued their similar beliefs and practices, but outside the regularised system of the Bektâshî Order.36 However, there appeared two ęghting groups37 of followers. The ęrst group consisted of Chelebis, i.e., the descendents of Hâjji Bektâsh al-Rümî and the followers of the reforms of Balim Sultân. The second one consisted of Bâbâs, who were sure that they were the only true followers of the teachings of the founder of the Bektâshî Order, and refused and struggled against the reform.

Its Connection with Janissaries (Yeni Sheri) The BektâshîOrder is indissolubly associated in Turkish history with the institu- tion of the Corps of Janissaries (New Troops). The Janissaries were infantry units

general mystical rule is that one who experiences the vision of God transcending all the possible distinctions between “I” and “thou” and subject and object. The genuine aĴitude of mysticism has been practiced by many Muslim mystics in order to aĴain a mystical per- fection and the experience of spiritual aĜnity with God. In other words, a true follower of a mystical order must practice the ideal principles of renunciation of material possessions, abstinence from desire for the pleasures of worldly gains, contentment and complete depen- dence on God for everything which he wants to aĴain. See Bhatnagar, Dimensions of Classical Suę Thought, 2-5. 33 O. Akimushkin, Bektashiya, Translated into English: Torchenov, Evgueny, accessed Octo- ber 25, 2006. hĴp://www.kheper.net/topics/lslamic_esotericism/Suęsm/Bektashiya.htm 34 The Encyclopaedia of Islam, vol. 1, (Bektashiyya), 1162. 35 Birge, The Bektashi Order of Dervishes, 56. 36 See Ibid.,58. 37 Akimushkin Bektashiya, Translated into English: Torchenov, Evgueny, accessed October 25, 2006. hĴp://www.kheper. net./topics/Islamicesotericism/Suęsm/Bektashiya.htm

440 Yirmibirinci YüzyÍlda Yeniden Okuma, Anlama ve AlgÍlama originally formed by Sultân Murad I around 1330 from renegade prisoners and the non-Islamic (almost-always Christian) children exacted as a tribute by Turkish con- querors. They corresponded to modern gendarmerie or carabinieri and wore special white felt headgear, mounted on a metal headband and hanging down the back, which was supposed to represent Haji Bektâsh’s sleeve.38 In another tradition it is told that, when the Emir (Sultân) enrolled the ęrst fair young band of Christian boys, he led them to the abode of the saintly Shaikh. He begged of him to bestow upon them his blessings, because he wanted the development of this system to be adopted by Hâjji Bektâsh’s advice. The Shaikh Hâjji Bektâsh, with his arm stretched over the head of a youth in the front rank addressed the Emir as such:

The troop which thou has now formed shall be called Yeni Sheri (New Troop). Their faces shall be white and shining, their right arms strong, their sabers keen, and their ar- rows sharp. They shall be fortunate in baĴle, and never leave the ęeld save as victors.39

In the year 1591, the Order succeeded in having its founder oĜcially proclaimed Patron Saint of the Corps of Janissaries, the Bâbâ or Head of the Order being given the titular rank of colonel of the 99th Orta (BaĴalion). This shows a close connection be- tween the Order and the Corps, and this continued until the suppression of Janissaries by Mahmudin 1826, when the Order was temporarily dissolved.40 However, aĞer the death of Mahmud, his successor revived the Bektâshî Order, which was ęnally sup- pressed in Turkey, by Ghazi Mustafa Kamal. It is this close connection established between the Order and the Corps that made Köprülü to say in his writings:

The only order that was the most involved in the establishment of the OĴoman state, and especially in the founding of the Janissary Corps, which was a strong source of support for that state for centuries, was the Bektâshîyyah. This Tariqah,undoubtedly played one of the most interesting and signięcant roles in the religious history of Anatolia, and the personality of Hâjji Bektâsh Wali who was the most famous of the Bâbâ7 successors that spread throughout Anatolia in the thirteenth century.41

38 See The Bektashi Sect and Janissaries, accessed September 18, 2006. hĴp://www.beyond-the- pale.co.uk/albanian4. htm#pillars. They were sometimes called ‘Sons of Hâjji Bektâsh,’ Haci Bektas Ogullari - and Sultân Selim III, in appealing to the Janissaries to be loyal and brave in the second year of his reign (1789), addressed them as the Knights of Hâjji Bektâsh, Haci Bektas Köçekleri. 39 GarneĴ, The Dervishes of Turkey, 18-19. 40 Pallis, In the Days of the Janissaries, 160. 41 Mehmed Fuad Köprülü, Islam in Anatolia aĞer the Turkish Invasion (Salt Lake City: Univer- sity of Utah Press, 1993), 29.

441 Dinî ve Felsefî Metinler

The relationship between the Bektâshî Order and the Janissaries gave the core mil- itary division of the OĴoman Empire the character of a unique religious corporation and a typical OĴoman administrative structure. Thus, from the ęĞeenth century on- wards, the Order acquired exclusive authority over the Janissaries. It probably came as a result of its similarity to Christian practice. Indeed, in Albania, where the Bektâshî Order took particularly root, it was described as a “mixed religion.”42 From this close relation between the Order and the Corps, we are able to dis- tinguish the main role of the Janissary system. It integrated Islam into an indige- nous society and, in this respect, was particularly successful in Albania and Bosnia, where it was powerfully aided by the Bektâshî Order. On the other hand, the Janissary system led to a degree of integration of the Christian population of Balkans into the administration of the OĴoman Empire. Also, one consequence of the intimate Bektâshîassociation with the Janissaries, and hence, with the OĴoman Authority, was that the Bektâshîswere rarely aĴacked on grounds of doctrine or innovations.

The Decline and Exile of the Bektâshîs This decline and exile of the Bektâshî Order from Anatolia started in 1808 dur- ing the reign of Salim III’s younger cousin Mahmud II.43 He understood the danger posed by the highly-conservative Janissaries, and felt that the survival of the OĴoman Empire depended on the laĴer’s suppression, and the Bektâshî Order as well. It is a well-known fact that, for centuries, the Bektâshî Order controlled the most productive and lucrative salt mines in the OĴoman Empire; the salt from these mines was called Hâjji Bektâsh Salt. In 1826, there were two spectacular episodes of governmental intervention: First, the massacre of the famous Janissary soldiers, and second, the dissolution of the broth- erhood to which they had traditionally been linked, that of Bektâshîs. As far as the Janissary case is concerned, they were opposed to westernising military reforms. Although the reasons behind the action taken against the Bektâshîs are less obvious, oĜcially, it was shown that they were religious reasons: the Bektâshîs were Shi’ite and libertine. Moreover, they were accused by the government of the unbelievers.44 A few of them were executed and others sent to live in cities dominated by respectable

42 F.W. Carter and H.T. Norris, The Changing Shape of the Balkans (London: University College Press, Ltd., 1st ed., 1996), 84. 43 Haci Bektas Veli, accessed October 21, 2006. hĴp://www.turkishnews.com/discoverTurkey/ who/hbektas 44 Baldick, Mystical Islam: An Introduction to Suęsm, 147.

442 Yirmibirinci YüzyÍlda Yeniden Okuma, Anlama ve AlgÍlama scholar-jurists. Many of their lodges were demolished and their property was conęs- cated. This intervention occurred as a result of their misconduct. In fact, the Bektâshîs were far from being fanatical. Their tenets in many respects conĚicted with the dogmas of Orthodox Islam, being summed up in a kind of vague pantheism based on the idea of universal toleration. Actually, they should hardly be regarded as Muslims at all, except from a purely formal and superęcial point of view. Thus, until the nineteenth century, their Tekkeshad aĴached to them, their prayer meetings held in a plain bare room without so much as a minaret to aĴract the aĴention of those who passed by.45 Their religious practice also diěered from that of Orthodox Muslims in certain other important respects: for instance, they allowed their women to go out in public unveiled. They were even accused of eating pork, sexual misconduct and being linked to unbelief and licentious behaviour. They tolerated the drinking of wine, which in mystic language of Suęism symbolized the Divine Wisdom.46 Moreover, the Bektâshîs from all time have adopted a very tolerant aĴitude to- wards Christianity and Christians. Thus, they constantly cultivated among the Christian inhabitants of Turkey the belief that their own were identical with certain well-known Christian saints.47 For instance, they were fond of identifying their founder Hâjji Bektâsh with Saint Charalambos, a saint who enjoyed great popularity among the Greeks of Minor. This identięcation came to be so universally accepted that it was a common thing for Christians to go on a pilgrimage to the tomb of Hâjji Bektâsh at Kîr-Shehir. This tendency of Bektâshîs to cultivate friendly relations with Christians may perhaps be aĴributed to a secret hope of bringing converts to their own sect. As such they were the principal object of aĴack from an anti-Suę faction among the jurists. Although they were persecuted and aĴacked by many anti-Suę groups, yet they performed their exercises behind closed doors. The situation of the Bektâshîs was changed when they retained good relations with the OĴoman government through- out the eighteenth century.48 An observation of the Bektâshîs of the twentieth century would show that they have been extraordinarily shocking to mainline Muslim opinion. They included into their practices the consumption of alcohol and dancing with unveiled women, along with evident Christian elements (such as the confession of sins), Shî’ah teachings (such as the

45 Hasluck, Christianity and Islam under the Sultans, 567. 46 Pallis, In the Days of the Janissaries, 161. 47 Ibid, 162. 48 Baldick, Mystical Islam: An Introduction to Suęsm, 134.

443 Dinî ve Felsefî Metinler near-deięcation of ‘Alî), and Shamanistic survivals from the Turks’ Central Asian past (such as the tabooing of the hare). However, it is not clear enough, whether all these were characteristics of the Bektâshîs in the sixteenth and seventeenth centuries.

The Bektâshi teachings When we talk about the Bektâshî Teachings, we have to bear in mind that their teachings are very complicated simply because they are almost esoteric in nature as well as aěected by foreign elements, which were brought in by Anatolia aĞer the Mongol invasion. These prehistoric elements or superstitious ones were embedded in the mind of the Anatolian population who later joined the Bektâshî Order. Therefore, the syncretism and heterodoxy have always been marked features of this Order. Even aĞer the establishment and the organization of the Order aĞer the death of the Bektâshî Patron Hâjji Bektâsh, we can still ęnd that several pre-Islamic Turkish customs from Central Asia are still practiced by them. There is also a number of new heresies, which took root in their teachings and doctrines, such as Christian and oriental elements. However, there is no clear evidence whether these teachings were introduced and accepted by Hâjji Bektâsh himself, or later by his followers. In fact, with Bektâsh’s death, his followers continued to share his teachings and the stories of his miracles throughout Anatolia, the Balkans, and parts of Persia. The ground was fertile for Bektâsh’s followers to spread stories of his supernatural wisdom and power, as Muslims and Christians, both heretical and orthodox, were mingling. This produced a climate in which the common person, Christian or Muslim, was open to any form of mystical encounter and many were eager to hear new ideas and explore the realm of the unknown. In this sense, the “religion among the people, thus, became... a very mixed aěair, and out of that mixture … many Bektâshî sects developed.”49 It is very apparent that their teachings are not much related to the Islamic Teachings of Prophet (p.b.u.h.). Certainly, they have never aĴached much impor- tance to the formal requirements of Islam. Hence, the Bektâshîs feel free from practic- ing ritual Islamic Law (Shari’ah), i.e., anti-Nomianism, aĴending the prayer sacra- ment in the , fasting, and repelling from alcohol drinking. Exactly at the time when other Muslims are engaged in these practices, Bektâshîs may make it a point not to be so engaged.50 However, there are very few Bektâshîs who perform the ritual act of prayer (namaz), or aĴend mosques, which they oĞen regard as places where ha- tred for ‘Alî and his followers is propagated. As to the standard declaration of faith,

49 Anatolian History and .hĴp://meccaresource.com/alevis.html 50 Adil Ozdemir and Kenneth Frank, Visible Islam in Modern Turkey (London: Macmillan Press Ltd., 2000), 71.

444 Yirmibirinci YüzyÍlda Yeniden Okuma, Anlama ve AlgÍlama a further element is added, ‘Alî. Indeed, it is oĞen claimed that Bektâshîs see Allah, Muhammad and ‘Alîas forming a trinity. Although they assert that Muhammad and ‘Alî are one and indistinguishable, yet in their teachings and practices, the chief focus of their love is ‘Alî.51 Furthermore, the heretical Shî’ah teachings of the Bektâshîs do not actually derive from Hâjji Bektâsh, though there is no need to assume that he was any more Orthodox than other Bâbâs. As mentioned above, the Order grew out of saint-veneration and a monastic, commensally tradition combining elements from many sources both esoteric (Eastern) and popular: Turkish, pre-Turkish / Byzantine and pre-Christian traditions of Anatolia.52 The main focus of the Bektâshî teachings is he concept of the unity of existence (vahdet-i vucut, Arabic: wahdah al-wujud)53- the positive expression which prompts them to seek God within themselves and to love all creation as diěerent manifesta- tions of the One Being. Also, the emphasis in their teachings is love, friendship, truth, tolerance and sincerity. In order to make their teachings easier to understand, the focus of discussion will continue their Doctrines and beliefs as well as the rites and rituals, which are pre- sented in the following section.

Doctrines and Beliefs As far as the Bektâshî doctrines and beliefs are concerned, there is much evidence that the Bektâshîs held a wide variety of beliefs, like monotheism, atheism, solipsism, and so on, because they were inĚuenced by the religions of the people they met. Thus, their doctrines and beliefs were the result of a mixture of Buddhism, Zoroastrianism, Christianity and Islam. However, their ęnal Islamicisation of doctrines and beliefs took place in regions where Suę mysticism had grown strong. Individual mystics had gathered pupils around them and in this way a number of religious brotherhoods or dervish orders had appeared and spread. The most important doctrines and beliefs practiced by the Bektâshî Order are as follows:

The Concept of God The concept of God is a natural starting point. The belief that God has appeared in many manifestations has simply taken a classical form among Bektâshîs. Their belief

51 See Norton, “Bektashis in Turkey,” in Islam in the Modern World, 76. 52 See Conversation with a Mursit: On the Creed of the Bektashi Order, accessed November 21, 2006. hĴp://www.cornellcaspian. com/pub/17_0105Bektashism.htm 53 See Norton, “Bektashis in Turkey,” in Islam in the Modern World, 77.

445 Dinî ve Felsefî Metinler contains a concept of God at diěerent levels, but none of them to be considered as idols. The higher level is beyond comprehension and reach. The lower level is an emanation of high-level God, and man in his turn is an emanation of that emanation. Man’s inĚu- ence seems doubtful, but he is guided by inspiration from the lower-level.54

The Concept of Reincarnation It is mentioned in their books that the less intellectual members of the Bektâshî Order believed, and still do, that aĞer death, men’s souls would be reincarnated into animals,55or anything else depending on their deeds. Bâbâ Rexheb claims that Bektâshîs believe in the circulating of the souls according to their grade until they reach perfec- tion at the highest level, and that is Nirvana.56 If an individual in his spiritual journey, as a human being, completes the cycle as a “Perfect man - Insân Kâmil), he becomes Real with the Real One - Haqilâ Haq57 On the other hand, if he has not completed the cycle, he passes into an unseen spiritual state at the stage of development which he has aĴained from his deeds. It seems that this kind of belief is almost the same as the beliefs of Hindus and Buddhists (the cycling of soul, birth-death-rebirth and so on until the soul based on one’s deeds reaches the highest level of unity with Brahman “Hinduism” and the Absolute Transcendence, Nirvana “Buddhism”). On the other hand, Kehl-Bodrogi mentions the theory of 1001 reincarnations.58 In the teachings of the Mürsit, reincar- nation plays an important role as the principal mechanism for man’s improvement, which is the aim and goal of mankind. According to the teachings of Orthodox Islam, death denotes the end of life on earth and the beginning of the enduring or eternal life in the world to come. Thus, in Islam when a person dies, his soul will not be incar- nated. Rather, it is going to be located in a special place until the Resurrection Day.

The Concept of Trinity At many points consistent with the ordinary Shîci point of view, the Bektâshî doctrine has its own characteristic emphases. Regarding the belief in God as one Reality, there are in the mind of the Bektâshîs special manifestations of this Reality in Muhammad

54 See Birge, The Bektashi Order of Dervishes, 87. 55 See Baldick, Mystical Islam: An Introduction to Suęsm, 160. 56 Baba Selim RexhepKaliçani, TestamentiBektashian“The Bektashi Testament” (Albania: Mar- lin Barleti, 2000), 46. 57 See Birge, The Bektashi Order of Dervishes, 129. 58 See Conversation with a Mursit: On the Creed of the Bektashi Order. hĴp://www.cornellcaspian. com/pub/170105Bektashism.htm

446 Yirmibirinci YüzyÍlda Yeniden Okuma, Anlama ve AlgÍlama and ‘Ali. In the Bektâshî context, God seems to be beyond reach and Muhammad is clearly eclipsed by ‘Alî. Muhammad (p.b.u.h.) is oĞen identięed with ‘Alî to such an extent that it is diĜcult to avoid the impression that it is done only in order to avoid the embarrassment of neglecting him. The Bektâshîs believe in the concept of Trinity that consists of: “Allah - Muhammad - ‘Alî,” arranged in order of divinity. Over all stands Allah the Almighty, followed by Muhammad (p.b.u.h.) in second place, and ‘Alî (the mercy of Allah be upon him) in third.59 This is quite diěerent from the concept of Trinity as understood by Christians, which says: “The Father, the Son, and the Holy Spirit.”

The concept of the Four Gateways The doctrine of the Four Gateways is an ideal fundamental in the religious sym- bolism of the Bektâshî Order. The teachings of this Order are designed to lead the fol- lowers through the four states of enlightenment known as the four gateways: Sheriat (Sharî’ah), Tarikat (Tariqah), Marifet (Ma’rifah), and Hakikat (Haqiqah). Each gateway has ten conditions related to the knowledge of God, which is characterised through forty obligations, Maqdmdt. These four stages are explained in diěerent ways by dif- ferent Bektâshîs. Many liken them to a process of growth from seed to Ěower to un- ripe nut and ęnally to mature nut.60 The ęrst gateway, Sheriat, is Orthodox Islamic Teaching (but we see that Bektâshîs in practice do not linger long in this gateway!). Tarikat, the second gateway, is the teach- ing and practice of the secret Order itself. Marifet, the third gateway, is the entrance to mystic knowledge of God, and Hakikat, the fourth gateway, is the immediate experience of the essence of Reality.61 According to the Bektâshî teachings, these four gateways to religious knowledge and experience were ęrst revealed to Adam by the Angel Gabriel.62 Muhammad (p.b.u.h.) also is claimed to have taught them saying: “The law, Sheriat, is my words. The way, Tarikat, is my actions. The knowledge, Marifet, is my chief of all things, and the Truth or reality, Hakikat, is my spiritual state.”63

The Signiϐicance of ‘Ali According to the belief of Bektâshîs, ‘Alî assumes a predominant place among them. They say that in Muhammad and in the Qur’ân sent down to him is to be found

59 Kaliçani, Testamenti Bektashian “The Bektâshî Testament,” 45. 60 See Norton, “Bektâshîs in Turkey,” in Islam in the Modern World, 76-77; Birge, The Bektashi Order of Dervishes, 102; and Carter &Norris, The Changing Shape of the Balkans, 95. 61 See Ibid. 62 Ahitname, 99, in Birge, The Bektashi Order of Dervishes, 102. 63 Fevaitname, Faide I, in Birge, The Bektashi Order of Dervishes, 102.

447 Dinî ve Felsefî Metinler suĜcient materialfor the science of religion, but the entrance into an understanding of that material is to be found in ‘Alî. Here, it is obvious that the ęgure of ‘Alî among the Bektâshîs is consideredvery signięcant and sometimes it is shown from their tradi- tions how completely ‘Alî is identięed with God Himself in the Bektâshî ideology.64 In order to make it easy to understand the signięcance of ‘Alî among the Bektâshîs, we will take an example from their tradition, which is formative in determining the aĴitude of Bektâshîs towards ‘Alî. The story relates the role ‘Alî played in the BaĴle of Uhud. On thatoccasion, it is said that Muhammad (p.b.u.h.) had become sorely wounded. As the blood Ěowed, the angel Gabriel came to him and spread out his wings over him telling him to recitethe prayer of “calling ‘Alî,” nâdî Aliyan. As soon as Muhammad (p.b.u.h.) re- cited thisprayer, ‘Alî immediately came to his rescue, drew his Zulękar sword and hewed down the enemy saving both Muhammad and all Muslims. This prayer, always in Arabic, is wellknown among the Bektâshîs and Kizilbash. The prayer is as follows:

In the name of the King (Bismi Shah): Call upon ‘Alî, the manifestor of marvels; thou shalt ęnd him a help unto thee in adversities. I have need for Allah, Most High. I call upon Thee. All care and anxiety will clear away through the light of Thy Greatness, O Allah, O Allah, O Allah; Through the light of thy Prophetship, O Muhammad, O Muhammad, O Muhammad; through the secret of thy Saintship O ‘Alî, O ‘Alî, O ‘Alî; come to me, come to me, come to me, O ‘Alî, O possessor of Beauty and Perfection, O owner of Divinity (uluhiyah) and Majesty; For the sake of al-Husain, and his grand- father, and his father, and his mother, and his brother, and his sons, save us from all care and anxiety by the mercy of the Most Merciful of the merciful; and O best of those who help, O overturned of hearts and minds, change our hearts and our minds for the sake of thy pleasure and the vision of those who long for Thee and the elect. There is no one like ‘Alî, and there is no sword like the Zulękar. He is the Friend of our Lord. Hear us for the sake of the honourable Muhammad and Haydar.65

It is very clear that the Bektâshîs have elevated the ęgure of ‘Alî higher than that of Muhammad (p.b.u.h.), and make it so signięcant till sometimes they forget to diěeren- tiate between the Creator and the creature. Although no one can deny his contribution to Islam, and that he is greatly respected as being the son in-law of the Prophet (p.b.u.h.) as well as the fourth righteous Khalif, Muslims must not idolise him and make him a ęg- ure of worship. In the case of the above tradition, the question that rises is why Gabriel told Muhammad (p.b.u.h.) to call 1Alî in order to save him and the Muslims, instead of seeking help from Allah, the Highest One and Almighty? The belief of Bektâshîsin the ęgure of ‘Alî as their ęrst infallible possessing divine aĴributes, contradicts the

64 See Birge, The Bektashi Order of Dervishes, 134-139. 65 See Ibid., 138-139.

448 Yirmibirinci YüzyÍlda Yeniden Okuma, Anlama ve AlgÍlama teachings of Orthodox Islam, and somehow falls under the category of Shirk al-Rubu- biyyah. Associating others with Allah is “to devise a sin Most heinous indeed” (al-Qur’an, Sürah al-Nisâ’: 48). However, if such evil against Allah is done out of ignorance, and later on followed by sincere repentance, Allah’s Mercy is always open.

The Twelve Imams The religion of Islam as preached by Prophet Muhammad (p.b.u.h.) consists of three core principles - belief in Allah ( ), belief in the Prophecy of Muhammad ĪÓƇ ĩĺŸÓıĥĤÓƆ Öƈ (p.b.u.h.) ( ),and belief in the Resurrection Day ( ). The belief in Ùĺij×ĭĤÓ×ĬÓƇ ĩĺŸÒƆ ĪÓƇ ĩĺŸÒîÓđĩĤÓÖƆ Twelve Imams is another doctrine of the Bektâshî Order, which is borrowed from the Shi’ah and according to them, is the fourth pillar of the core principles of religion added by the Shi’ah. The Bektâshî Order, thus, praises the ęgure of Twelve Imams by adding to each of them high characteristics, and their sayings are considered of the same status as those of the Prophet (p.b.u.h.). Their names followed by distinguish- able characteristics for each are as follows: 66 1- ‘Ali (661 A.C.), who is considered as the representative of Muhammad (p.b.u.h.) and the highest pillar of knowledge. 2- Hasan (670 A.C.), who is the dearest of those who do justice and the best of the best. 3- Husain (680 A.C.), who is the king of martyrs and the Shah of youth in Paradise. 4- Zainal ’Adiddin ’Ali ibn al-Husain (712 A.C.), who is a decoration for the repented ones. 5- Muhammad Bakir (731 A.C.), who is the happiness of the happier people. 6- Jafer kadiq (765 A.C.), who is the king of the most knowledgeable people or the pillar of philosophy. 7- Musa Kazim (799 A.C.), who is the implementer of knowledge. 8- ‘Ali Riza (818 A.C.), who is an exemplary Imam. 9- Muhammad Taqi (835 A.C.), who is the Imam of happiness. 10- ‘Ali Naqi (686 A.C.), who is the awakened Imam. 11- Hasan Askari (874 A.C.), who is the inheritor of sovereignty. 12- (disappeared on 874 A.C.), who is the awaited Imam, and saviour of the world,

66 See Kaliçani, Testamenti Bektashian “The Bektâshî Testament,” 72, and Birge, The Bektashi Order of Dervishes, 145-146.

449 Dinî ve Felsefî Metinler

Rites and Practices Their rites and practices shed light on and generate knowledge about the Order itself. One can also discover the mysteries that stand behind these practices and rites, which enables him/her to distinguish what is right and wrong, and what is related to Islam, or banned by the Shari’ah. There are many rites and practices in the Bektâshî Order, but this section will focus on the most important ones, which are as follows:

Degrees (Erkan-Nameya) Erkan-Nameyais an important book, which guides the Bektâshîs to the completion of their degrees. There are diěerent opinions towards these degrees. In Bâbâ Rexheb’s statement67 only three are mentioned: (1) Ashiq (one who loves); (2) (spiri- tual leader, who represents the Prophet (p.b.u.h.)); and (3) Rahbari (one who has the key of the door, which leads to the ęeld of spiritual teachings in order to reach the stage of the Perfect Man, and represents ‘Alî). Bektâshîs oĞen refer to the four grades introduced by Balim Sultân, which are as follows:68 (1) Aóik (‘Ashîkor Kelendar- those seeking full admission to the Order and undergoing instruction for initiation); (2) Dervish (those who have been accepted into the Order); (3) Bâbâ (those who, aĞer a period of service and study in the grade of Dervish, are elected to lead and instruct groups of Dervishes and Aóiks); and (4) Dedebâbâ (the Bâbâ elected to head the whole movement. Until the dissolution of the Tarikats in 1925, he was in charge of the Tekke where the founding saint lies buried). In another version, the degrees69 of the Bektâshî Order start with the degree of Ashiq, which refers to the one who is aĴracted by and feels a certain loyalty to Bektâshî prin- ciples and practices, but has not actually taken nasib or initiation. The second degree stands for Muhip (Muhib), who has actually passed through the initiation rite, taken his nasib, and is, therefore, qualięed to sit in the formal ceremonies of the Order. The third degree is that of Dervish, who is involved in following the religious life profes- sionally. Sometimes it is said that a muhip may serve in the Tekke for ten or more years before he is admiĴed to be a dervish. The fourth degree refers to that of Bâbâ where one by a special ceremony a dervish deemed worthy is elevated to the position of Bâbâ; in this rank, he is the head of the Tekke, mursit to the seekers of instruction and initiation, and pastor to the wider Ěock of those in families and among friends who look to the Bektâshî Bâbâ as friend and priest adviser. Except these four major degrees, there are two

67 See Kaliçani, Testamenti Bektashian“The Bektâshî Testament,” 86. 68 See Sumer, Ali, Anadoluda Türk Öncüsü HacÍ Bektaó Veli, (Ankara, 1970), 83, in Norton, “Bek- tashis in Turkey,” in Islam in the Modern World, 74. 69 See Birge, The Bektashi Order of Dervishes, 162-166.

450 Yirmibirinci YüzyÍlda Yeniden Okuma, Anlama ve AlgÍlama other additional degrees:70 (1) Dervish-i Mudjarrad, who has taken the vow of celibacy, (2) Khaliphah, who is a vice-Chelebi and head of a regional Tekke. He may be appointed as a Khaliphahby Babasonly by a special decree signed by Dedebaba.

The Ceremony of Initiation (Gkrar Ayin or Ayinicem) The Ayinicem is the most important ceremony in the life of Bektashis, because it de- notes that a new candidate has joined the Order. The ceremony of Initiation has many compulsory stages, but we will mention the most important parts of these stages. Before the initiation ceremony takes place, the candidate is required to perform a novitiate of a thousand and one days, during which he frequents the services of the Tekke. The candidate is recommended to the Shaikh by two members of the Bektashi community, who are called his “Interpreters” (this signięes the secret password of the Bektashi Order). He must also have already given during his novitiate proofs of spiritual knowledge and acquirements, and have faithfully kept certain pretended se- crets of the Order imparted to him as tests of his powers of reticence.71 On the evening appointed for the ceremony of initiation, the neophyte (the new candidate) takes with him to the convent a sheep and a small sum of money. The sheep is sacrięced on the threshold of the Tekke, a part of it is twisted into a rope, and the rest is leĞ for later use. If the candidate desires to take the vow of celibacy, he is stripped naked; but if his purpose is to take the ordinary vow, only his chest is bared. Then, with the rope round the neck he is led by his “Interpreters,” one of whom carries the symbol termed the Tebber, a kind of baĴle-axe, into the hall of the Tekke. There, he stands with his arms folded across his chest, his hands on his shoulders, his toes crossed, and his body inclined towards the Shaikh. The Prior and the Twelve Elders are seated around the hall on their sheepskins, with a lighted candle being placed in front of each. One of the “Interpreters” announces to the Prior that he has brought to him a slave, and requests the acceptance of his giĞ. He acquiesces, and the neophyte, addressing him, repeats this prayer:72 “I have erred; pardon my fault, O Shah! For the sake of the Accepted One (‘Alî) of the Exalted Place; for the sake of Martyr (Hussein). I have done wrong to myself, and to our Lord, and I implore par- don of Him.” AĞer reciting other supplications, he then kisses the hand of the Shaikh, who says: “If thou now accept me as thy father, I accept thee as my son. Be hereaĞer the pledge of Allah breathed in thy right ear.” Then the Shaikh asks: “Does thou accept

70 See O. Akimushkin, Bektashiya, Translated into English: Torchenov, Evgueny. hĴp://www. kheper.net./topics/Islamic_esotericism/Suęsm/Bektashiya.htm 71 See GarneĴ, The Dervishes of Turkey, 98. 72 See Ibid.,99-100, and Birge, The Bektashi Order of Dervishes, 180-187.

451 Dinî ve Felsefî Metinler me as thy Guide (meaning as the representative of ‘Alî)?” to which he responds, “I accept thee as my Guide”; and the Shaikh adds, “Then I accept thee as my son.” AĞer this, the candidate is led by his “Interpreters” to the Shaikh, before whom he ęrst bows low and then prostrates himself, touching the Ěoor with his forehead. Kneeling opposite to him so closely that their knees touch, the Superior takes the postulant’s right hand in his, and the thumbs are raised to represent the Arabic leĴer Alif. Then, the candidate places his ear near to the mouth of the Shaikh who imparts to him in a whisper the Ikranameh, or the secret Vows of the Order. At the end of all this, the Prior, as he binds the girdle and the stone worn in it around his waist, says to him: “I now bind up thy waist in the path of Allah - O Holy Name, possessed of all knowledge! Whoever knows this Name will become the successor of his Shaikh (Naib)”73 AĞer that, certain principles of the Order are imparted to the learner, who is also instructed in various mystic tenets concerning the universe and the Qur’ân. In that way the stages of the ceremony of initiation have completed, and the new candi- date successfully joins the Order. This ceremony is followed by a ritual banquet with the consumption of sherbet and cheese; aĞer this, general dinner takes place together with wine drinking and listening to music.

Conclusion The study of the Bektâshî Order is very signięcant because it deals with the Bektâshîs’ understanding and practice of Islam. This Order has been named aĞer its founder Hâjji Bektâsh Wali of Khürasân, who is believed to be a descendant of Ahl Bait. The Order grew very fast and spread to many places, especially in the Balkans, for example, Albania (today the greatest stronghold and the world centre of the Bektâshî Order since 1915), Bosnia, and so on. The teachings of the Bektâshî Order have deviated from the core of Islam, and, therefore, it is considered as a deviant mystical Order. Orthodox Islam is strictly monotheistic, but for the Bektâshîs, whose ideology clashed with that of oĜcial Islam from a very early date, the trinity Allah-Muhammad- 2Alî is all-important. Even the beliefs of reincarnation and of God’s manifestation in human form, imply a belief in the transformation and multiplicity of forms. They are commiĴing blasphemy, when the divine manifestations of Allah’s Mazhar, are real- ized notably in ‘Ali’s ęgure, as an expression of the perfect, divine beauty. Thus, ‘Alî as the infallible Imam and the ęrst of twelve Imams is the centre of their teachings and dogmas.

73 See GarneĴ, The Dervishes of Turkey, 101.

452 Yirmibirinci YüzyÍlda Yeniden Okuma, Anlama ve AlgÍlama

The teachings of the Bektâshî Order consist of the pre-Islamic and heretical ele- ments found in Anatolia, which were brought from other places or from diěerent religious Traditions, i.e., Christianity, Hinduism, Buddhism and Islam. The Bektâshî Order cannot be related to the Sufî Order; as a true follower of the Sufî Order is the one who sincerely imitates the Prophet’s life and follows his teachings in practice. The existence of a mystical sect, like the Bektâshî Order, cannot be rejected as long as their followers do not cross the limits and principles of Sharî’ah (Islamic Law), and do not deny the existence of Allah (s.w.t), His Divine message, al-Qur’ân - revealed to Prophet Muhammad (p.b.u.h.) as well as the Day of Judgment. But, if they go over these limits, they cannot be considered as true followers of Islam and true worship- pers of Allah (s.w.t.), the Absolute One.

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