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Haji Bektash Veli

Coordinates: 38°56′N 34°33′E / 38.933°N 34.550°E / 38.933; 34.550
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"Bektash" redirects here. For other uses, see Bektash (disambiguation).
Sayyid
Hajji
Bektash
Wali
بکتاش
15th century painting depicting Haji Bektash, located in Hajibektash complex
Personal life
Bornc. 1209
Fushenjan, Nishapur, Khwarazmian Empire
Diedc. 1271
Suluca Karahöyük, Sultanate of Rum
Resting placeHaji Bektash Veli Complex, Nevşehir Province, Turkey
38°56′N 34°33′E / 38.933°N 34.550°E / 38.933; 34.550
Parent
  • Sayyid Ibrahim (father)
EraMedieval
Known forSufi mysticism
Religious life
ReligionIslam
Muslim leader
Period in office13th century
Influenced by
Influenced
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Bektashism
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Bektashi Dedebabate
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Sculpture of Haji Bektash Veli in Turkey

Haji Bektash Veli (Persian: حاجی بکتاش ولی, romanized: Ḥājī 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]

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 Anatolian nomads of Asia Minor.[4]

His identity

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Bektash is generally believed to be of Iranian or Turkic origin.[5][6][7][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

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Main articles: Ahmad Yasawi, Qutb ad-Dīn 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

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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 Mubāriz’ud-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 most of the lives of the Alevi survivors.

From the Vilayetname

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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

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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.

Nineteenth century and later

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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

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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]

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See also

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References

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  1. ^ C. Olsen: Celibacy and Religious Traditions. Oxford University Press. 1st Ed. 2007. Pg. 143–144
  2. ^ "Haci Bektaş Veli's Commentary of Fatiha | the First Bektashi Teqe in America". Archived from the original on 8 April 2014. Retrieved 8 April 2014.
  3. ^ "The Bektashi Order of Dervishes". 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". The Encyclopaedia of Islam, Second Edition. Volume I: A–B. 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". The Encyclopaedia of Islam, Second Edition. Volume I: A–B. 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. ^ "The Bektashi Order of Dervishes". bektashiorder.com. Archived from the original on 12 August 2011.
  21. ^ "The Bektashi Order of Dervishes". 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

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  • 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.
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