A short survey on common doctrines between Bektashi order and Shi`ism

Seyed AmirHossein Asghari Islamic College for Advanced Studies London

Abstract:
Study of Bektashiyyah and its relation to Shi`ism is the main concern of this article. We try to survey some of the Bektashi texts to find out the proximity or distance of Shi`ism and Bektashiyyah. It is noteworthy that some western scholars and some Muslims as well tried to call this Sufi order as pagan. In this article trough studying the principles of Bektashiyyah order we endeavor to find the relation between bektashism and Shi`ism and see whether it is a pagan sect or not?

Keywords:
Bektashiyyah, Shi`a Islam, Albania, Haji Bektash Veli, Hurufiyyah, Denmah

Introduction
Sufism is the inner and spiritual aspect of Islam which has a history as long as does Islam itself. History of Sufi orders is often mixed with myths. The Bektashiyyah order is not an exception. While studying history of Bektashiyyah one may find very different facts that each one leads to different directions. Among those one can mention points such as: historical existence of Haji Bektash Veli, having offspring or not, being a descendants of Prophet Mohammad (PBUH) or not, being under influence of some certain doctrines like Hurufism or not. Despite this the importance, effects and influence of Bektashiyyah order from sixteen centuries on in the Balkans is undeniable. This article, although briefly, tries to shed light on the following: Life and works of Haji Bektash Veli and his contribution to the Bektashiyyah order. Principles of Bektashiyyah order along with its historical and contemporary situation, Influence of Horufiyyah movement and Jews (Donmeh Jews) in Bektashiyyah. Its relationship with Shia Islam. The current situation and conclusion.

The Bektashi order

The Bektashi order of Dervishes is the greatest Muslim Sufi order which exists in Albania and Albanian lands including Republic of Kosovo, Macedonia and Montenegro. It is obvious that the presence of Bektashism is not limited to these areas. The word Bektashi has its origin in the title given to Seyed Mohammad Razavi, i.m. Haji Bektash Veli () , a Persian Sufi who was born in Khorasan region of Iran in the thirteenth century1. It is said that Haji Bektash was disciple

. Pashazadeh, Ashik, Tavarikhi Aali Osman, Istanbul, Aamerah Publication, 1332 Hijri, p.200

of Seyed Ahmad Al-Yasawi2. The reason why this title was given is different, but one among the others is that Bek in Turkish means master and Tash is stone. It is said that among the Evlia or Saints, he was the one who ordered the stone to move while he was sitting on it. Adherents of this order believe that Haji Bektash was grandchild of Imam Musa al-kazim (a.s) (799) the seventh Imam in Shi`ism. The oldest source where Haji Bektashs name recorded is Managheb Al-Arefin of Aflaki (1318-1353); a follower of Mevleviyyah who has written Rumis biography and due to the fact that both figures were living in the same time, he mentions Haji Bektash. Aflk, describes him as a man of gnostic and illumined nature who failed to follow the ara (dar motbeat nabd)3 The reason why Aflaki mentions him as failing to follow the Islamic law, could be due to the presence of Malamati characters of Khorasan saints4. Most of the authors, like Uzun Ferdows in Vilyet-Nme I haji Bektash Veli (written between 14811501), that have come after thirteen or fourteenth century have mentioned that he was from

Neishabur of Iran. Some call him Haji Bektash of Khorasan. Among the latest source books on Bektashism, the late Baba Rexhebis (1901-1995), Misticizma Islame dhe Bektashizma points to the same origin for Haji Bektash.5 He mentions his birthdate to be at 1248(a.c). Haji Bektash according to some sources is descendent of Prophet Mohammad. Vilyet-Nme cites that his fathers name was Sayyed Moammad b. Ms, a great grandson of Imam Musa Al-Kazem. Some scholars believe that the pedigree cited for Haji Bektash is questionable and impossible6 and it is given to him to fulfill a wish to connect the founder of the

2 . In Maghalat-e Ghaibiyyah and Kalemat `yniyyah which contains the sayings of Haji Bektash Veli, written by a disciple of him, the author cited some sayings of Yassawi to Haji Bektash Veli. A copy of this manuscript registered in the library of Tehran University. (Registering No:3451) 3 . Algar, Hamid BEKT, J, Encyclopaedia Iranica, Online Edition, December 15, 1989, available at http://www.iranicaonline.org/articles/bektas-haji-d. 4 . "The Malmats deliberately tried to draw the contempt of the world upon themselves by committing unseemly, even unlawful, actions, but they preserved perfect purity of thought and loved God without second thought", cited from: Schimmel, Annemarie. Mystical Dimensions of Islam. ISBN 0-8078-1271-4. 55 . 2006, Tirana, p 124. 6 . For example: Algar, Hamid, ibid. 4

order to Prophet Muhammad, like what the Safavids did. Refusing the idea that Haji Bektash was descendent of Prophet is only an Idea and there is no proof for that. It is said that Haji Bektash migrated to Anatolia from Khorasan. One of the reasons why he migrated could be the Mongols invasion of Iran. Also the other reasons like promoting the Islamic belief cannot be rejected. According to some scholars he was holder of mission from his Shaikh. This migration is the beginning of many future events. Approximately after two centuries based on the teaching of Haji Bektash, Balim Sultan (d. ca 1520 CE) or Piri Sani, founds the structure of Bektashiyyah order as what we face now. The armies of Jannissari ( ) of Ottomans were inspired by the teachings of Haji Bektash and Babas of the order become spiritual guidance of the army. The role of the Jannissaris in propagation of Bektashi teaching in the Balkans is not deniable. Many Tekkes (lodges) were built trough out Balkan especially in Albanian lands. But eventually in 1826 this army dissolved by Sultan Mahmud II (r. 18081839) because of its destructive role in Ottoman empire, Albania became hospitable place of Bektashism where after 18th century numbers of its adherents grew up among the Albanians and later on the world headquarter of Bektashiyyah built in Tirana, capital of Albania.

The Principles of Bektashiyyah

It is obvious that the principles of Bektashism as a Muslim Sufi order are not apart from Islam in general. Sufi orders in Islam, to reach to self-purification and knowledge of God, emphasize on esoteric dimensions of Islam that sometimes associated with love and some time with intellect. But by this emphasize they did not mean to neglect the Shari`ah laws. In this regard Bektashiyyah among the others Sufi orders is no exception. But some western scholars misunderstood the Mystic nature of Bektashism and described it as tolerating Islam with paying no attention to Shari`ah laws including rituals and worships. For example it is said that The Bektashis tend to focus on the esoteric aspects of Islam, not paying close attention to many of the outward practices, such as prayer times7.

. Julianne Hazen, Contemporary Bosnian Sufism, 2008, available at:

http://georgetown.academia.edu/JulianneHazen/Papers/1106040/Contemporary_Bosnian_Sufism._MA_Thesis

Or to show it as an up to date thought, some scholars offered that Bektashism is a sect with tolerance toward women and civil society values: Bektashis, because of their heterodox Sufi practices as well as their dedication to contemporary principles, including the equality of women and men, secular government, and modern, universal education, are naturally in the front line defending a freedom-loving Islam against radicalism and terrorism. It seems that many such declarations has resulted from misunderstanding Islam itself. It is obvious that Islam ordered men and women to gain knowledge, to participate in making a better society and when it comes to prayers both men and women are addressed in the Holy Quran. At least theoretically the main texts and sayings of spiritual leaders of Bektashiyyah are against such declarations and most of them reject being regardless toward Shariah law. One of the opposite expressions to these claims is Baba Ruhi Selims (1869-1944) note in which he asserts that: Bektashis not only perform their daily prayers (namaz) in mosques or their Meydans and believe in the Shariat, but they perform two more recommended prayers at morning and noon.8 Naim Frasheri (1846 1900) Albanian National poet who was a Bektashi Muhib, summarized principles of Bektashi beliefs as follow: The Bektashis believe in the True and Mighty God, in Muhammed Ali, Hadijah, Fatimah, Hasan and Husein. They believe in the twelve imams that are: Imam Ali / Imam Hasan / Imam Husein / Imam Zeynel Abedin / Imam Muhammed Bakir / Imam Jafar al Sadik / Imam Musa Kazim / Imam Ali Riza / Imam Muhammed Teki / Imam Ali Neki / Imam Hasan Askeri / Imam Muhammed Mehdi.9 Some academics have said that Bektashism fused a number of Sunni, Shi'a and Sufi concepts, more over some others claimed that it has taken Christian concept of Trinity when it refers to Allah, Mohammad and Ali. To have a clear idea about the principles of Bektashi beliefs, based on the Baba Rejebs description in Misticizma Islame dhe Bektashizma we summarize Bektashoi principles as follow: Belief and respect to the holy Quran Following the Hadith and tradition of Prophet Mohammad(PBUH) Deviation from the holy Quran and Prophetic Narrations and tradition is not accepted.

. Baba Selim Ruhi, Testamenti Bektashian, p. 48, partially translated from Albanian by: Jazexhi, Olsi. Avaiable at: http://www.reocities.com/djalosh/bektashi.pdf 9 . Naim Frasheri, Fletorja e Bektashinjet, Bukuresht 1896, p. 9

Respect to the household of the prophet especially to Ali, Fatimah, Hasan and Hossein and regarding Ali as master of Evlia (saints) because of certain Quranic orders and prophetic narrations Bektashism understand Islam as religion of logic and reason, therefor performance of prayer must be accompanied by understanding the meaning of it. Expression of the Importance of Muslims daily prayer (Salat) and stressing on importance of self-understanding of the meaning of that duty otherwise it is mere imitation.10

Regarding what mentioned from Baba Rejeb, one finds that this order not only respects the shari`ah laws but tries to deeply involve the believer with different dimensions of religion. Not only stressing the outward (Zahir), but also always tries to gain the inward meaning and depth of the prayers. This is what Quran itself stress on and based on it Islamic intellectual tradition was looking for. One only and only gain Haq (truth) that he/ she understand it within him/herself. Otherwise it is only imitation. According to this and based on prophetic narrations Bektashism emphasize on the outward and inward meaning of Quranic versus, which is common among almost all Sufi orders. Therefor to purify and perfection of ones soul in the Bektashi Tariqah (order) there is four gates exists which are: Shariah, (the outer low), Tariqah(the inner path), Marifah (gnostic awareness) and Haqiqah (the Truth). No one can neglect Shariah to reach to the truth. Also the white taj (cap) of bektashi dervishes has four folds and twelve gores that the four symbolize the mentioned gates and twelve implies the number of Shiite Imams that each one indicates to removing an evil from ones soul. Twelve evil that should be wear off from man are as below: 1. Darkness, 2. Forgetfulness, 3. Sin, 4. Undesirable taste, 5. Hopelessness, 6. Beautiful clothing, 7. Animal desire, 8. Arrogance, 9. Revenge, 10. Impatience, 11. The grief that comes because of failure. 12. Forgetfulness of God.11 To go further into Bektashi believes and practices and bring an example which shows more nearness of this order to Shia jurisprudence we explain a manuscript which is held in the Albanian national archive. The main title of the manuscript is Erkannamah which is written in Turkish language. Erkannamah is written in 1818 and contains ways of worship and poems to be read in ceremonies. It is important to say that the book begins with teaching of ablution, Azan, Eghamah

10

. Baba Rexhebi, Misticizma Islame dhe Bektashizma, Tirana2006, Urtesia Publication, summarized and translated in to English by the author of this article from p 127-129 11 . Testamenti Bektashian,, pp. 105 106

ans salats and in all parts it follows shia jurisprudence12. It is with considering all this facts that some scholars like Nurris calls Bektashiyah to be essentially Shi`ite13. Two other main ceremonies of Bektashiyyah can help us to see its ties with Shi`ite doctrines. The one is celebrating Sultan Nevruz, as birthday of Imam Ali, which every year holds in 22 Mach. The second one is mourn of Imam Hussain and martyrs of Karbala which is called Matem. This ceremony every year is held from the first to tenth of Moharram of Hijri calendar. During this ten days they prefer to fast or do not drink water. Every day they will read a part of Fozuli s Hadiqat al-Suada to remember the martyrs of Karbala.

Bektahiyyah and Hurufi movement:

The Hurufi movement appeared from works of Iranian mystic Fadl Allah Astarabadi (13401394). urfism was based on a kabbalistic philosophy associated with the numerological significance attributed to the letters of the alphabet and their combinations (hence the name, urf, Arabic letters).14 It is said that Bektashism accepted some of Hurufi doctrines. Schimel points out that one of the strangest offspring of Shia thought, the Hurufis, had an influence on the Bektashis. The greatest Hurufi poet, Nesimi (who was flayed alive in Aleppo in 1417), has left a deep imprint upon Turkish poetry, with his glowing and passionate mystical hymns. The Hurufi influence is visible in the pictures that sometimes adorned Bektashi convents: the faces of Ali, Hasan, and Husayn, or of others, are drawn by combining the letters of their names.15

12

. unknown author, Erkannamah, for Bektashi order, written in 1818, for example Azan, Eghamah, prayers time and collecting between prayers of noon and afternoon also following second Shahadah in Azan with asserting that Ali is friend of Allah is among those points that leaves no doubt of closeness between jurisprudence of Bektashiyyah and Shiism. A part from book describing Eghamah in Turkish language: Keyfiyet-i ikamet; Allahu ekber Allahu ekber ehedu enla ilahe illallah iki defa, ehedu enne Muhammeden resulallah iki defa, ve ehedu enne Aliyyen Veliyullah iki defa, hayye ales-salah iki defa, hayye alel-felah iki defa, hayye ala hayril-amel iki defa, kad kamedis salah iki defa, Allahu ekber Allahu ekber la ilahe illallah, 13 . Nurris, H.T, Islam in Balkans religion and society between Europe and the Arab world, 1993, Univ of South Carolina Press, p.89 14 . the Encyclopedia Britannica, online version, available at: http://www.britannica.com/EBchecked/topic/409761/Seyid-Imadeddin-Nesimi?anchor=ref95715
15

. Schimel, Annemarie. mystical dimensions of Islam, 1975, the university of north Carolina press, p.304

Hrurfi doctrines through Nesimis poetry spreaded among Bektashi elites like Niyazi Misri, Fuzuli, and Habibi. If one considers the Tefsiri I Fatihas of Haji Bektash Veli, finds out that some hurufi method of interpretation is applied to interpret al-Fatiha. The final conclusion of that interpretation is that surah al-Fatiha contains 124 letters which indicates 124000 prophets. Among contemporary scholars on Sufism, Leonard Lewinson also stresses on hurufi influence in Bektashi portraits in Albania. He also mentions that Dergand a French visitor who visited Albania and a Bektashi Tekke in Kruja city, in 1844, learns that Fazil Yezdan of Khurasan was the master of Hajji Bektash. He was the author of the Jawidan and he was a follower of Hallaj. His informants had added that the Jawidan was the book of rules of their Order. Fadlullah had died before its completion. It was Hajji Bektash or 'Ali al-A'la who had completed it.16 This issue needs to be investigated because the author has not given enough facts for his claim.

Bektashism and Donmeh Jews

Donmeh is a Turkish word which means to turn, here is used to explain act of converting to Islam. The story goes back to the time of Sultan Mehmed IV that a well-known Jews personality named Sabbatai Zevi by the order of Sultan converted to Islam. Yet this issue is under investigation that his act of converting was a real convert or a cover to continue his Jews mission. A good number of scholars are of Idea that Sabbatai Zevi became Bektashi and Sultan gave him the position of kapici bashi (keeper of the gate). This position refers to a mystic and Shi`ite concept of the gate of God. (Bab-ul-Lah) .scholars that see the issue with conspiracy eyes believe that his converting to Bektashism made some deviation in this order. This issue yet needs to be investigated. However Jewish scholars such as Reb Yakov Leib HaKohain and Gershom Scholem have done researches about Sabbatai Zevi as mystical messiah, but any possible influence of him in Bektashiyyah yet needs to be shed light and questioned.

16

. Lewisohn,Leonard. The Heritage of Sufism, a legacy of Medieval Persian Sufism, V.III. 1999. One World Publication, p114. For more information see text of the original book in French available at: http://www.archive.org/stream/souvenirsdelaha01degrgoog/souvenirsdelaha01degrgoog_djvu.txt

The current situation and conclusion:

Bektashism have had an important role in the history of Ottoman Empire and Albania. Many Bektashian Babas and dervishes and personalities played an important role in Albanian renaissance (relindija). But the important point is that emergence of communist regime in Albania and its ban on any religious activity in twentieth century, had many negative impact on (religious committees as well as Bektashism. Under the ban on any religious activity and closing of Tekkes, Bektashiyyah has lost its traditional educational system and books. It was only after the fall of communism that the remained Babas tried to reopen Tekkes and begin their activities. What is important now is the existence of Bektashi order that has many common points with shi`ite doctrines. These common points at least in theoretical dimension, makes it impossible to separate Bektashiyyah from Shi`ism. Bektashism gathered Shi`ism amd Sufism. According to Kamil Mustafa al-Shaibi, Bektashism was a Sufi order that gradually linked with Shi`ism and its Shi`a form overcomes the other Sufi elements17. Some scholars while witnessing the behavior of some adherents of Bektashiyyah, have claimed that this Sufi sect is heterodox or neglecting Sharia laws. What is done outside by people was not our concern in this survey. We tried to focus on the main texts and sayings of great leaders and Babas of Bektashi order to shed light on its relation to Shi`ism. What Bektashism needs in the current situation after fall of communism is reinforcing its doctrine and educating its adherent. Otherwise the waves of globalism in the global village will not allow it to be active and spiritually effective anymore.

17

. Al-sheibi, Kamil Mustafa, Al-Sellat bayn-al-tassawuf va al-Tashayyoa. Tehran, (2008) AmirKabir Publication.

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Appendix,
Books written by or attributed to Haji Bektash Veli: 1. TEFSIRI I BISMILAS or Interpretation of Bismillah An explanation of tree names of Allah, Rahman and Rahim. 2. Malakat of Haji Bektash: The main work of Haji Bektash, mystical subjects are discussed under the shadow of Quranic versus and Prophetic narrations. 3. Malakati i Hynqarit (Articles of his excellency) This book sheds light on four gates of: sheriati, tarikati, hakikati e marifeti. 4. Mekamet e tarikaktit (spiritual stations of Tariqah) Stations of Tariqah and their role in perfection of human soul is explained in this work. 5. Mekamet e marifetit (The stations of knowledge) 6. Mekamet e hakikatit (The stations of Truth) 7. Tefsir of Fatiha (Interpretation of first chapter of the Holy Quran) 8. Malakat-e I Gaybiyyeh Ve Kelimat-e Ainiyyeh (His speeches toward disciples and followers) 9. SHATHIYYAT (VERY SHORT IN 2 PAGES) 10. Kshilllat E Haxhi Bektashit (The Advices of Haji Bektash) 11. Kitabul Fevaid (different issues on Mystical subjects) 12. 40 HADITHE

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Bibliography:
1. Makalat of Haji Bektash Veli (2006), Veli, Haji Bektash, translated by: Abiva, Huseyn., USA, Babagan books. 2. Attributed to: Veli, Haji Bektash, (year?), Malakat-e I Gaybiyyeh Ve Kelimat-e Ainiyyeh, a copy of manuscript borrowed from library of Tehran university. 3. Pashazadeh, Ashik, (1332 A.H), Tavarikhi Aali Osman, Istanbul, Aamerah Publication. 4. Schimel, Annemarie, (1975), Mystical Dimensions of Islam, Carolina, the University of North Corolina Press. 5. Lewinsohn, Leonard, (Edited by), (1999), The Heritage of Sufism, London, One World Publicatoins. 6. (Author: unknown), (1818), Erkannamah, Manuscript kept in Albanian national archive. 7. Hasluk, F.W. (2010), Geographical Distribution of the Bektashi, from:

www.jstor.org/stable/30102759 Publication of British School at Athens. 8. Algar, Hamid, (December 15, 1989) BEKT, J, Encyclopedia Iranica, from: http://www.iranicaonline.org/articles/bektas-haji-d. 9. Jazixhi, Olsi (2007), The Bektashi Tarikah of Dervishes, from: http://www.reocities.com/djalosh/bektashi.pdf 10. Nurris, H.T, (1993), Islam in Balkans religion and society between Europe and the Arab world, University of South Carolina Press. 11. John Kingsley Birge, (1994) the Bektashi Order of Dervishes, London: Luzac Oriental. 12. Naim Frasheri, (1896) Fletorja e Bektashinjet, Bukuresht. 13. Doja, Albert, (2008), Bektashizmi N Shqipri:Histori Politike E Nj Lvizjeje Fetare, Tirana, Albanian Institute for International Studies. 14. Selim Kalicani, (?) Bektashizmi si sekt mistik islam. 15. Subhani,Tufiq and Ansari, qasem, (1355 Shamsi calendar) Haji Bektash Vali va Tariqat-e Bektashiye. Journal of adabiat va olum-e ensani, Tabriz University, Iran. 16. Baba Rexhebi, (2006) Misticizma Islame dhe Bektashizma, Tirana, Urtesia Publication.

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