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Haji Bektash Veli

Haji Bektash Veli (Persian: حاجی بکتاش ولی, romanizedḤājī Baktāš Walī; Ottoman Turkish: حاجی بکتاش ولی, romanized: Hacı Bektaş-ı Veli; Albanian: Haxhi Bektash Veliu; c. 1209–1271) was an Islamic scholar, mystic, saint, sayyid, and philosopher from Khorasan who lived and taught in Anatolia.[1] His original name was Sayyid Muhammad ibn Sayyid Ibrāhim Ātā. He is also referred to as the "Sultan of Hearts"[2] and the "Dervish of the Dervishes".[3]

Bektash
بکتاش
15th century painting depicting Haji Bektash, located in Hajibektash complex
Personal
Bornc. 1209
Diedc. 1271
Resting placeHaji Bektash Veli Complex, Nevşehir Province, Turkey
38°56′N 34°33′E / 38.933°N 34.550°E / 38.933; 34.550
ReligionIslam
Parent
  • Sayyid Ibrahim (father)
EraMedieval
Known forSufi mysticism
Muslim leader
Period in office13th century
Influenced by
Sculpture of Haji Bektash Veli in Turkey

He is revered among Alevis for an Islamic understanding that is esoteric, rational and humanistic. Alevi and Bektashi Muslims believe the path of Bektash is the path of Haqq-Muhammad-Ali since they were the source of Bektash's teachings. He was one of the many figures who flourished in the Sultanate of Rum and had an important influence on the culture of Turkic nomads of Asia Minor.[4]

His identity edit

Bektash is generally believed to be of Iranian origin.[5][6][7] There are those who believe are of Turkic origin.[8] Bektash belonged to a group of Khorasani migrants in Anatolia who had left their homeland during the Mongol conquests.[5] According to the Vilâyet-Nâme, Bektash was the son of Sayyed Muhammad ibn Musa, a great-grandson of Musa al-Kazim; this is impossible, given the fact that Bektash lived in the 7th/13th century. Genealogies encountered in later sources and designed to fill the obvious gap in time are all questionable and may well have been inspired by a wish—analogous to that of the fabricators of the Safavid genealogy—to give Bektash, as the eponym of a nominally Shia order, Imami descent.[9]

According to "The history of Aşıkpaşazade" (Aşıkpaşazade Tarihi), written by one of the grandsons of "Aşık Pasha" who was the son of "Muhlis Paşa" (Muhlees Pāshā) who was the son of renowned Bābā Eliyās al-Khorāsānī, "Sayyeed Muhammad ibn Sayyeed Ebrāheem Ātā" had come to Sivas, Anatolia from Khorasan with his brother "Menteş" (Mantash) to become affiliated with the tariqat of Bābā Eliyās al-Khorāsānī. On the other hand, the famous reference book of Bektaşi order, Valāyat-Nāma-i Hādjī Baktāsh-ī Wālī, claims that "Bektash" was the murshid of Bābā (Bābā Eliyās al-Khorāsānī).[10]

The name attributed to him by his followers can be translated as "The Pilgrim Saint Bektash." The Haji title implies that he had made the pilgrimage to Mecca and Medina to perform Hajj. He is the eponym of the Bektashi Sufi order and is considered one of the principal teachers of Alevism. According to the Encyclopaedia of Islam, the "center and source of his teachings" was ʿAlī ibn Abī Ṭālib, whom Alevis believe to be the righteous successor of Muhammad while also "acknowledging the twelve Shia Imams" and "holding Jafar as-Sadiq in high esteem".[11] Despite his Shia belief and his unorthodox teachings, he is considered a renowned figure in the history and culture of both the Ottoman Empire and the modern nation-state of Turkey. On the other hand, Ibn Khallikan reports that Shī'ite tendencies belonged not to him but rather to his murids, who took refuge in his tekke at Suluca Kara Oyuk in Kırşehir after the Babai Revolt.[12]

Origins edit

Bektash was born in Nishapur. It is reported in some Bektashi legends that Bektash was a follower and the representative of Hoja Ahmad Yasavi, a Sufi mystic from Central Asia who had great influence on the Turkic nomads of the steppes.[13][14] This claim is rejected by modern scholars,[which?] since Ahmad Yasawi lived nearly one hundred years before Haji Bektash.[15] Not much is known about him, his origins are shrouded in mystery and much of his biography is based on legends.[16]

Silsila connecting to Hoja Ahmad Yasawi edit

 
Haji Baktash Veli, a murid of the Malāmatī-Qalāndārī Sheikh Qutb ad-Dīn Haydar, introduced Ahmad Yasawi's doctrine of "Four Doors and Forty Standing" into his order.

The sisilah of Hadji Baktāsh Wālī reaches to the Yasawi Order through another but a similar tariqah, which is well known as the Wafā'īyyah Order of Abu’l Wafā al-Khwarazmī, who was a murid of Ahmad Yasawi and the murshid of Dede Ğarkhen, who was in turn the murshid of Bābā Eliyās al-Khorāsānī († 1240), an influential mystic from Eastern Persia. Modern research connects him to another important religious movement of that time: to the Qalandariyya and to Bābā Eliyās al-Khorāsānī, who was the murshid of Aybak Bābā, who was in turn the murshid of one of the leading actors of the Babai revolt, Baba Ishak, as well. Eventually, Bābā Eliyās Khorāsānī was held responsible for the Babai revolt organized by Baba Ishak, and consequently executed by Mūbārez’ūd-Dīn-i Armāğān-Shāh,[17] the supreme commander-in-chief of the armies of the Sultanate of Rum.

The original Bektashi teachings in many ways resemble the teachings of the Khorasanian Qalandariyya and that of Bābā Eliyās.[18][19] Haji Baktash Veli was the murid of Lokhmānn Bābā (Lokhmānn Sarakhsī), who was one of the four most famous murids of Bābā Eliyās al-Khorāsānī as well. Lokhmānn Bābā, on the other hand, was also a murid of the renowned Qalandari Qutb ad-Dīn Haydar, who was the murid of Ahmad Yasawi. For these reasons, his silsila gets connected to Ahmad Yasawi through two different channels, one by means of the Wafā’i and the other through Qutb ad-Dīn Haydar. He was highly respected by the Sultanate of Rum due to his amicable attitude during the Babai revolt, and his khanqah in Suluca Kara Oyuk was permitted to remain open during and after it, thereby saving the most of the lives of the Alevi survivors.

From the Vilayetname edit

From the Vilayetname (or: The Saintly Exploits of Hacı Bektaş Veli):[20]

After Lokman Perende had returned from the hajj, the erenler (saints) of Khorasan came to offer him their respects. When they saw a spring flowing from the middle of the mekteb, they said, "We have been here before many times and had never seen such spring." Lokman Perende replied, "This is by the blessings of Hunkar Haji Bektash." The erenler asked, "Who is this Hunkar Haji Bektash?" Lokman Perende said, "Haji Bektash Hunkar is this beloved one," and he then pointed to the young Bektash. The erenler said, "That one is still a child. How on earth could he become a haji?" Lokman Perende then described to the gathering all of the miracles of Haji Bektash one by one and then said, "While I was performing my prayer at the Kaabah, Bektash was always there praying next to me. When we completed our prayer, he would vanished." The erenler said, "Where could this boy have found this extraordinary capability?" Then Hunkar Haji Bektash opened his blessed mouth and said, "I am the secret of the exalted Imam Ali, who is the dispenser of the River Kawthar and who is the Lion of Allah, the Emperor of Sainthood and the Commander of the Faithful. My origin and family line is from him. These many miracles are my inheritance which is granted by Allah. It should not be surprising to anyone that miracles like these appear from me, for this is the Power of God."

The erenler of Khorasan said, "If, in reality, you are the secret of the Shah, he has marks. Show these marks to us and we shall believe." Now the sign of Hazreti Ali was this; in the middle of his blessed hand he had a beautiful mole of emerald tone. So Hazreti Hunkar Haji Bektash Veli opened his sanctified hand and showed his palm. They all saw that there, in the middle his palm, was a beautiful emerald mole. The erenler said, "The Commander of the Faithful also had a beautiful emerald mole on his blessed forehead." Hunkar Haji Bektash Veli removed the skull cap from his blessed head and all saw a divinely illuminated mole of emerald tint between his brow. All of the erenler begged for forgiveness, saying, "O Dervish of the Dervishes, we have been sorely mistaken." They surrendered to him asserting, "These are indeed miracles."

Spread of the Bektashi order edit

Bektashism spread from Anatolia through the Ottomans primarily into the Balkans, where its leaders (known as dedes or babas) helped convert many to Islam. The Bektashi Sufi order became the official order of the elite Janissary corps after their establishment. The Bektashi Order remained very popular among Albanians, and Bektashi tekkes can be found throughout Albania, Kosovo and the Republic of Macedonia to this day. During the Ottoman period Bektashi tekkes were set up in Egypt and Iraq, but the order did not take root in these countries. There is also a Bektashi tekke in Michigan, founded by Baba Rexheb, who was a Bektashi baba and a writer in Islamic mysticism and Bektashism.

Different orders within Alevism edit

It is believed by Alevis that Hadji Baktāsh Wālī was a teacher of Alevism and that he never started a 'different' Bektashi order. Instead, the Bektashi order was started by Balim Sultan after the passing away of Bektash. The Bektashi order was most popular among rural segments of Anatolia and in the southern Balkans (as well as the military men), in contrast to the Mevlevis, who generally attracted artisans, or the Naqshbandi or Khalwati orders, who attracted theologians and government officials. The Mevlevi Order is named after Jalāl ad-Dīn Muhammad Rūmī, also known as 'Mevlana' in Turkey, a Sufi mystic who lived in the same time as Bektash. The Mevlevi-order was started by the son of Mevlana. It was also during the Ottoman period that many Alevi in Turkey attached themselves to the veneration of Hajji Bektash, a move which may have further polarized the tension between Alevism and the mainstream Sunni Muslim ideology of the Ottoman empire.

The biggest difference between all of these Sufi-orders is that in the Bektashi and Mevlevi-order everyone can become a 'dede' or 'pir' (religious spiritual leader / preacher), while in the mainstream Alevi belief only a sayyid, a descendant of the Muhammad through the Twelve Imams can become a dede.

Nineteenth century and later edit

When the Janissary corps were abolished in 1826 by Sultan Mahmud II the Bektashis suffered the same fate. The babas of the tekkes and their dervishes were banished to staunchly Sunni villages and towns, and their tekkes were closed or handed over to Sunni Sufi orders (mostly Naqshbandi; for example, the Goztepe Tekke in Istanbul was given to the Naqshbandis during this period).

Although the Bektashi order regained many of its lost tekkes during the Tanzimat period, they, along with all other Sufi orders, were banned in Turkey in 1925 as a result of the country's secularization policies and all Bektashi tekkes were closed once more along with all others.

The main Bektashi tekke is in the town of Hacıbektaş in Central Anatolia, known as Hajibektash complex. It is currently open as a museum and his resting place is still visited by both Sunni and Alevi Muslims. Large festivals are held there every August. Also the Göztepe and Shahkulu tekkes in Istanbul are now used as meeting places for Alevis. The biggest Bektashi tekke is said to be in Albania. There is also a Bektashi tekke in Taylor, Michigan, US, founded by Baba Rexheb, who was a famous Bektashi writer on Islamic mysticism and Bektashism.[21]

The Four Poles of Anatolia edit

Haji Bektash Veli is considered one of the four poles (aqtab) of Anatolia by all tariqa circles, the others being Mawlana Rumi, Shaban-i Veli, and Haji Bayram-i Veli.[22]

In popular culture edit

See also edit

References edit

  1. ^ C. Olsen: Celibacy and Religious Traditions. Oxford University Press. 1st Ed. 2007. Pg. 143–144
  2. ^ . Archived from the original on 8 April 2014. Retrieved 8 April 2014.
  3. ^ . bektashiorder.com. Archived from the original on 12 August 2011.
  4. ^ Alexēs G. K. Savvidēs, Byzantium in the Near East: Its Relations with the Seljuk Sultanate of Rum in Asia Minor, The Armenians of Cilicia and The Mongols, A.D. c. 1192-1237, Kentron Vyzantinōn Ereunōn, 1981, p. 116.
  5. ^ a b Algar 1989.
  6. ^ Bashir 2008, p. 143.
  7. ^ M. Kia: Daily Life in the Ottoman Empire. Greenwood Pub Group Inc. 2011. Pg. 169: "The Bektashis traced the origins of their order to the Persian Sufi master Hadji Baktāsh Wālī [...]"
  8. ^ Jestice, Phyllis (2004). Holy people of the world: a cross-cultural encyclopedia, Volume 1. ABC-CLIO. p. 113. ISBN 978-1-57607-355-1.
  9. ^ Algar 1989, p. 116–118.
  10. ^ Balcıoğlu, Tahir Harimi, Mezhep cereyanları - Madh'hab movements, p. 184, Ahmed Said tab’ı, Hilmi Ziya neşriyâtı, 1940.
  11. ^ Gibb, H. A. R.; Kramers, J. H.; Lévi-Provençal, E.; Schacht, J.; Lewis, B. & Pellat, Ch., eds. (1960). "Bektāshiyya". Encyclopaedia of Islam. Volume I: A–B (2nd ed.). Leiden: E. J. Brill. p. 1162. OCLC 495469456.
  12. ^ Ibn Khallikan, Shakāyik.
  13. ^ H. Algar, "Khorāsanian Sufī Hāji Bektāŝ", Encyclopædia Iranica, v, p. 117, Online Edition 2006, (LINK)
  14. ^ Mehmet Fuat Köprülü, Türk Edebiyatında İlk Mutasavvıflar, Diyanet İşleri Başkanlığı, p. 49.
  15. ^ J. Spencer Trimingham, The Sufi Orders in Islam, Clarendon Press, 1971, p. 81.
  16. ^ Gibb, H. A. R.; Kramers, J. H.; Lévi-Provençal, E.; Schacht, J.; Lewis, B. & Pellat, Ch., eds. (1960). "Bektāshiyya". Encyclopaedia of Islam. Volume I: A–B (2nd ed.). Leiden: E. J. Brill. p. 1162. OCLC 495469456.
  17. ^ Ibn Bibi, Al-Avāmer’ûl-‘ālā’īyyah, pages 498-499.
  18. ^ Algar, Hamid. "BEKTĀŠ, ḤĀJĪ". Encyclopedia Iranica. Retrieved 24 October 2011.
  19. ^ Mehmet Fuat Köprülü, citing ibn Bibi in his book "Anadolu'da İslamiyet" (Islam in Anatolia) (1922), identifies Bābā with Baba Ishak who led The Bābā Ishāq Rebellion; this is contradicted by other scholars, such as David Cook in his book Martyrdom in Islam (2007; p. 84), citing historical references, such as the Manākib ul-Qudsiyya (14th century)
  20. ^ . bektashiorder.com. Archived from the original on 12 August 2011.
  21. ^ . bektashiorder.com. Archived from the original on 18 August 2011.
  22. ^ "ŞÂBÂN-ı VELÎ - TDV İslâm Ansiklopedisi". TDV İslam Ansiklopedisi (in Turkish). Retrieved 28 April 2022.
  23. ^ "Yunus Emre Aşkın Sesi filminin kadrosu ve yönetmeni".

Sources edit

  • Algar, Hamid (1989). "BEKTĀŠ, ḤĀJĪ". Encyclopædia Iranica. Vol. IV, Fasc. 2. pp. 116–118.
  • Bashir, Shahzad (2008). Olson, Carl (ed.). Celibacy and Religious Traditions. Oxford University Press. ISBN 978-0-19-530632-3.
  • J. Birge, The Bektashi Order of Dervishes, London, 1937, chapter VI. (p. 22)
  • Sayyed Hossein Nasr, Sufi Essays, SUNY Press, (1972). p. 117.
  • Brian Glyn Williams: Mystics, Nomads and Heretics: A History of the Diffusion of Muslim Syncretism from Central Asia to the Thirteenth-Century Turco-Byzantine Dobruca - International journal of Turkish studies, 2001 - University of Wisconsin (p. 7)
  • R. Khanam, Encyclopaedic ethnography of Middle-East and Central Asia, Global Vision Publishing Ho, 2005 (p. 142)
  • The Harvard Theological Review, Cambridge University Press, Vol. 2, No. 3, July 1909, (p. 343)
  • Richard Robert Madden, The Turkish Empire: In its relations with Christianity and civilization., Vol.1, 335.
  • Indries Shah, The Way of the Sufi, 294.
  • Mark Soileau, Humanist Mystics:Nationalism and the commemoration of saints in Turkey, 375.
  • Olsson, Tord; Ozdalga, Elisabeth; Raudvere, Catharina (1998). Alevi Identity: Cultural, Religious and Social Perspectives. Taylor & Francis. ISBN 9780203985878.

External links edit

  • Photos of Hacı Bektaş Town
  • The Bektashi Order of Dervishes
  • The technology of the Heart in Bektashism

haji, bektash, veli, bektash, redirects, here, other, uses, bektash, disambiguation, persian, حاجی, بکتاش, ولی, romanized, Ḥājī, baktāš, walī, ottoman, turkish, حاجی, بکتاش, ولی, romanized, hacı, bektaş, veli, albanian, haxhi, bektash, veliu, 1209, 1271, islam. Bektash redirects here For other uses see Bektash disambiguation Haji Bektash Veli Persian حاجی بکتاش ولی romanized Ḥaji Baktas Wali Ottoman Turkish حاجی بکتاش ولی romanized Haci Bektas i Veli Albanian Haxhi Bektash Veliu c 1209 1271 was an Islamic scholar mystic saint sayyid and philosopher from Khorasan who lived and taught in Anatolia 1 His original name was Sayyid Muhammad ibn Sayyid Ibrahim Ata He is also referred to as the Sultan of Hearts 2 and the Dervish of the Dervishes 3 SayyidHajjiBektashWaliبکتاش15th century painting depicting Haji Bektash located in Hajibektash complexPersonalBornc 1209 Fushenjan Nishapur Khwarazmian EmpireDiedc 1271 Suluca Karahoyuk Sultanate of RumResting placeHaji Bektash Veli Complex Nevsehir Province Turkey38 56 N 34 33 E 38 933 N 34 550 E 38 933 34 550ReligionIslamParentSayyid Ibrahim father EraMedievalKnown forSufi mysticismMuslim leaderPeriod in office13th centuryInfluenced by Ahmad YasawiInfluenced Imadaddin Nasimi Yunus Emre Pir Sultan Abdal Sari SaltikSculpture of Haji Bektash Veli in TurkeyHe is revered among Alevis for an Islamic understanding that is esoteric rational and humanistic Alevi and Bektashi Muslims believe the path of Bektash is the path of Haqq Muhammad Ali since they were the source of Bektash s teachings He was one of the many figures who flourished in the Sultanate of Rum and had an important influence on the culture of Turkic nomads of Asia Minor 4 Contents 1 His identity 1 1 Origins 1 1 1 Silsila connecting to Hoja Ahmad Yasawi 1 1 2 From the Vilayetname 1 1 3 Spread of the Bektashi order 1 1 4 Different orders within Alevism 1 1 5 Nineteenth century and later 1 1 6 The Four Poles of Anatolia 1 1 7 In popular culture 2 See also 3 References 4 Sources 5 External linksHis identity editBektash is generally believed to be of Iranian origin 5 6 7 There are those who believe are of Turkic origin 8 Bektash belonged to a group of Khorasani migrants in Anatolia who had left their homeland during the Mongol conquests 5 According to the Vilayet Name Bektash was the son of Sayyed Muhammad ibn Musa a great grandson of Musa al Kazim this is impossible given the fact that Bektash lived in the 7th 13th century Genealogies encountered in later sources and designed to fill the obvious gap in time are all questionable and may well have been inspired by a wish analogous to that of the fabricators of the Safavid genealogy to give Bektash as the eponym of a nominally Shia order Imami descent 9 According to The history of Asikpasazade Asikpasazade Tarihi written by one of the grandsons of Asik Pasha who was the son of Muhlis Pasa Muhlees Pasha who was the son of renowned Baba Eliyas al Khorasani Sayyeed Muhammad ibn Sayyeed Ebraheem Ata had come to Sivas Anatolia from Khorasan with his brother Mentes Mantash to become affiliated with the tariqat of Baba Eliyas al Khorasani On the other hand the famous reference book of Bektasi order Valayat Nama i Hadji Baktash i Wali claims that Bektash was the murshid of Baba Baba Eliyas al Khorasani 10 The name attributed to him by his followers can be translated as The Pilgrim Saint Bektash The Haji title implies that he had made the pilgrimage to Mecca and Medina to perform Hajj He is the eponym of the Bektashi Sufi order and is considered one of the principal teachers of Alevism According to the Encyclopaedia of Islam the center and source of his teachings was ʿAli ibn Abi Ṭalib whom Alevis believe to be the righteous successor of Muhammad while also acknowledging the twelve Shia Imams and holding Jafar as Sadiq in high esteem 11 Despite his Shia belief and his unorthodox teachings he is considered a renowned figure in the history and culture of both the Ottoman Empire and the modern nation state of Turkey On the other hand Ibn Khallikan reports that Shi ite tendencies belonged not to him but rather to his murids who took refuge in his tekke at Suluca Kara Oyuk in Kirsehir after the Babai Revolt 12 Origins edit Main articles Ahmad Yasawi Qutb ad Din Haydar Baba Ishak Babai Revolt and Bektashism Bektash was born in Nishapur It is reported in some Bektashi legends that Bektash was a follower and the representative of Hoja Ahmad Yasavi a Sufi mystic from Central Asia who had great influence on the Turkic nomads of the steppes 13 14 This claim is rejected by modern scholars which since Ahmad Yasawi lived nearly one hundred years before Haji Bektash 15 Not much is known about him his origins are shrouded in mystery and much of his biography is based on legends 16 Silsila connecting to Hoja Ahmad Yasawi edit nbsp Haji Baktash Veli a murid of the Malamati Qalandari Sheikh Qutb ad Din Haydar introduced Ahmad Yasawi s doctrine of Four Doors and Forty Standing into his order The sisilah of Hadji Baktash Wali reaches to the Yasawi Order through another but a similar tariqah which is well known as the Wafa iyyah Order of Abu l Wafa al Khwarazmi who was a murid of Ahmad Yasawi and the murshid of Dede Garkhen who was in turn the murshid of Baba Eliyas al Khorasani 1240 an influential mystic from Eastern Persia Modern research connects him to another important religious movement of that time to the Qalandariyya and to Baba Eliyas al Khorasani who was the murshid of Aybak Baba who was in turn the murshid of one of the leading actors of the Babai revolt Baba Ishak as well Eventually Baba Eliyas Khorasani was held responsible for the Babai revolt organized by Baba Ishak and consequently executed by Mubarez ud Din i Armagan Shah 17 the supreme commander in chief of the armies of the Sultanate of Rum The original Bektashi teachings in many ways resemble the teachings of the Khorasanian Qalandariyya and that of Baba Eliyas 18 19 Haji Baktash Veli was the murid of Lokhmann Baba Lokhmann Sarakhsi who was one of the four most famous murids of Baba Eliyas al Khorasani as well Lokhmann Baba on the other hand was also a murid of the renowned Qalandari Qutb ad Din Haydar who was the murid of Ahmad Yasawi For these reasons his silsila gets connected to Ahmad Yasawi through two different channels one by means of the Wafa i and the other through Qutb ad Din Haydar He was highly respected by the Sultanate of Rum due to his amicable attitude during the Babai revolt and his khanqah in Suluca Kara Oyuk was permitted to remain open during and after it thereby saving the most of the lives of the Alevi survivors From the Vilayetname edit From the Vilayetname or The Saintly Exploits of Haci Bektas Veli 20 After Lokman Perende had returned from the hajj the erenler saints of Khorasan came to offer him their respects When they saw a spring flowing from the middle of the mekteb they said We have been here before many times and had never seen such spring Lokman Perende replied This is by the blessings of Hunkar Haji Bektash The erenler asked Who is this Hunkar Haji Bektash Lokman Perende said Haji Bektash Hunkar is this beloved one and he then pointed to the young Bektash The erenler said That one is still a child How on earth could he become a haji Lokman Perende then described to the gathering all of the miracles of Haji Bektash one by one and then said While I was performing my prayer at the Kaabah Bektash was always there praying next to me When we completed our prayer he would vanished The erenler said Where could this boy have found this extraordinary capability Then Hunkar Haji Bektash opened his blessed mouth and said I am the secret of the exalted Imam Ali who is the dispenser of the River Kawthar and who is the Lion of Allah the Emperor of Sainthood and the Commander of the Faithful My origin and family line is from him These many miracles are my inheritance which is granted by Allah It should not be surprising to anyone that miracles like these appear from me for this is the Power of God The erenler of Khorasan said If in reality you are the secret of the Shah he has marks Show these marks to us and we shall believe Now the sign of Hazreti Ali was this in the middle of his blessed hand he had a beautiful mole of emerald tone So Hazreti Hunkar Haji Bektash Veli opened his sanctified hand and showed his palm They all saw that there in the middle his palm was a beautiful emerald mole The erenler said The Commander of the Faithful also had a beautiful emerald mole on his blessed forehead Hunkar Haji Bektash Veli removed the skull cap from his blessed head and all saw a divinely illuminated mole of emerald tint between his brow All of the erenler begged for forgiveness saying O Dervish of the Dervishes we have been sorely mistaken They surrendered to him asserting These are indeed miracles Spread of the Bektashi order edit Bektashism spread from Anatolia through the Ottomans primarily into the Balkans where its leaders known as dedes or babas helped convert many to Islam The Bektashi Sufi order became the official order of the elite Janissary corps after their establishment The Bektashi Order remained very popular among Albanians and Bektashi tekkes can be found throughout Albania Kosovo and the Republic of Macedonia to this day During the Ottoman period Bektashi tekkes were set up in Egypt and Iraq but the order did not take root in these countries There is also a Bektashi tekke in Michigan founded by Baba Rexheb who was a Bektashi baba and a writer in Islamic mysticism and Bektashism Different orders within Alevism edit It is believed by Alevis that Hadji Baktash Wali was a teacher of Alevism and that he never started a different Bektashi order Instead the Bektashi order was started by Balim Sultan after the passing away of Bektash The Bektashi order was most popular among rural segments of Anatolia and in the southern Balkans as well as the military men in contrast to the Mevlevis who generally attracted artisans or the Naqshbandi or Khalwati orders who attracted theologians and government officials The Mevlevi Order is named after Jalal ad Din Muhammad Rumi also known as Mevlana in Turkey a Sufi mystic who lived in the same time as Bektash The Mevlevi order was started by the son of Mevlana It was also during the Ottoman period that many Alevi in Turkey attached themselves to the veneration of Hajji Bektash a move which may have further polarized the tension between Alevism and the mainstream Sunni Muslim ideology of the Ottoman empire The biggest difference between all of these Sufi orders is that in the Bektashi and Mevlevi order everyone can become a dede or pir religious spiritual leader preacher while in the mainstream Alevi belief only a sayyid a descendant of the Muhammad through the Twelve Imams can become a dede Nineteenth century and later edit When the Janissary corps were abolished in 1826 by Sultan Mahmud II the Bektashis suffered the same fate The babas of the tekkes and their dervishes were banished to staunchly Sunni villages and towns and their tekkes were closed or handed over to Sunni Sufi orders mostly Naqshbandi for example the Goztepe Tekke in Istanbul was given to the Naqshbandis during this period Although the Bektashi order regained many of its lost tekkes during the Tanzimat period they along with all other Sufi orders were banned in Turkey in 1925 as a result of the country s secularization policies and all Bektashi tekkes were closed once more along with all others The main Bektashi tekke is in the town of Hacibektas in Central Anatolia known as Hajibektash complex It is currently open as a museum and his resting place is still visited by both Sunni and Alevi Muslims Large festivals are held there every August Also the Goztepe and Shahkulu tekkes in Istanbul are now used as meeting places for Alevis The biggest Bektashi tekke is said to be in Albania There is also a Bektashi tekke in Taylor Michigan US founded by Baba Rexheb who was a famous Bektashi writer on Islamic mysticism and Bektashism 21 The Four Poles of Anatolia edit Haji Bektash Veli is considered one of the four poles aqtab of Anatolia by all tariqa circles the others being Mawlana Rumi Shaban i Veli and Haji Bayram i Veli 22 In popular culture edit In the Turkish TV series Yunus Emre Askin Yolculugu 2015 he was portrayed by Ahmet Mekin 23 See also editAl Hallaj RumiReferences edit C Olsen Celibacy and Religious Traditions Oxford University Press 1st Ed 2007 Pg 143 144 Haci Bektas Veli s Commentary of Fatiha the First Bektashi Teqe in America Archived from the original on 8 April 2014 Retrieved 8 April 2014 The Bektashi Order of Dervishes bektashiorder com Archived from the original on 12 August 2011 Alexes G K Savvides Byzantium in the Near East Its Relations with the Seljuk Sultanate of Rum in Asia Minor The Armenians of Cilicia and The Mongols A D c 1192 1237 Kentron Vyzantinōn Ereunōn 1981 p 116 a b Algar 1989 Bashir 2008 p 143 M Kia Daily Life in the Ottoman Empire Greenwood Pub Group Inc 2011 Pg 169 The Bektashis traced the origins of their order to the Persian Sufi master Hadji Baktash Wali Jestice Phyllis 2004 Holy people of the world a cross cultural encyclopedia Volume 1 ABC CLIO p 113 ISBN 978 1 57607 355 1 Algar 1989 p 116 118 Balcioglu Tahir Harimi Mezhep cereyanlari Madh hab movements p 184 Ahmed Said tab i Hilmi Ziya nesriyati 1940 Gibb H A R Kramers J H Levi Provencal E Schacht J Lewis B amp Pellat Ch eds 1960 Bektashiyya Encyclopaedia of Islam Volume I A B 2nd ed Leiden E J Brill p 1162 OCLC 495469456 Ibn Khallikan Shakayik H Algar Khorasanian Sufi Haji Bektaŝ Encyclopaedia Iranica v p 117 Online Edition 2006 LINK Mehmet Fuat Koprulu Turk Edebiyatinda Ilk Mutasavviflar Diyanet Isleri Baskanligi p 49 J Spencer Trimingham The Sufi Orders in Islam Clarendon Press 1971 p 81 Gibb H A R Kramers J H Levi Provencal E Schacht J Lewis B amp Pellat Ch eds 1960 Bektashiyya Encyclopaedia of Islam Volume I A B 2nd ed Leiden E J Brill p 1162 OCLC 495469456 Ibn Bibi Al Avamer ul ala iyyah pages 498 499 Algar Hamid BEKTAS ḤAJi Encyclopedia Iranica Retrieved 24 October 2011 Mehmet Fuat Koprulu citing ibn Bibi in his book Anadolu da Islamiyet Islam in Anatolia 1922 identifies Baba with Baba Ishak who led The Baba Ishaq Rebellion this is contradicted by other scholars such as David Cook in his book Martyrdom in Islam 2007 p 84 citing historical references such as the Manakib ul Qudsiyya 14th century The Bektashi Order of Dervishes bektashiorder com Archived from the original on 12 August 2011 The Bektashi Order of Dervishes bektashiorder com Archived from the original on 18 August 2011 SABAN i VELI TDV Islam Ansiklopedisi TDV Islam Ansiklopedisi in Turkish Retrieved 28 April 2022 Yunus Emre Askin Sesi filminin kadrosu ve yonetmeni Sources editAlgar Hamid 1989 BEKTAS ḤAJi Encyclopaedia Iranica Vol IV Fasc 2 pp 116 118 Bashir Shahzad 2008 Olson Carl ed Celibacy and Religious Traditions Oxford University Press ISBN 978 0 19 530632 3 J Birge The Bektashi Order of Dervishes London 1937 chapter VI p 22 Sayyed Hossein Nasr Sufi Essays SUNY Press 1972 p 117 Brian Glyn Williams Mystics Nomads and Heretics A History of the Diffusion of Muslim Syncretism from Central Asia to the Thirteenth Century Turco Byzantine Dobruca International journal of Turkish studies 2001 University of Wisconsin p 7 R Khanam Encyclopaedic ethnography of Middle East and Central Asia Global Vision Publishing Ho 2005 p 142 The Harvard Theological Review Cambridge University Press Vol 2 No 3 July 1909 p 343 Richard Robert Madden The Turkish Empire In its relations with Christianity and civilization Vol 1 335 Indries Shah The Way of the Sufi 294 Mark Soileau Humanist Mystics Nationalism and the commemoration of saints in Turkey 375 Olsson Tord Ozdalga Elisabeth Raudvere Catharina 1998 Alevi Identity Cultural Religious and Social Perspectives Taylor amp Francis ISBN 9780203985878 External links editPhotos of Haci Bektas Town The Bektashi Order of Dervishes The lost Quran commentary of Haji Bektash The technology of the Heart in Bektashism Retrieved from https en wikipedia org w index php title Haji Bektash Veli amp oldid 1181033946, wikipedia, wiki, book, books, 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