Bektashism

Bektashism
AbbreviationBektashism
TypeDervish order
Headquarters
Region served
Albania, Bulgaria, Greece, Kosovo, North Macedonia, Turkey, other Albanian and Turkish diaspora
Key people

Bektashism (Turkish: Bektaşîlik, Albanian: Bektashi) is a Sufi order of Islam that evolved in 13th-century western Anatolia and became widespread in the Ottoman Empire. It is named after the walī (saint) Haji Bektash Veli, with adherents called Bektashis. Origins of Haji Bektash's teachings can be traced back to the scholar Ahmad Yasawi of Turkestan. The highest title in Bektashi chain of succession is Dedebaba, followed by Halifebaba and Baba.

The Bektashi Order of the Albanians and the Balkans is currently led by Baba Mondi, recognized as the eighth Dedebaba, whose seat is at the order’s headquarters in Tirana, Albania. However, the Bektashi Order of Tirana is not recognized by Turkish Bektashis, specifying that Bektashi principles require Dedebaba to be in Anatolia, and the Albanian chain of succession never had Dedebabate.

Bektashis believe in the ismah of the prophets and messengers and the Fourteen Infallibles: Muhammad, his daughter Fatima, and the Twelve Imams. In contrast to many Twelver Shia, Bektashis respect all of the Companions of Muhammad, including Abu Bakr, Umar, Uthman, Talha, Zubayr and Mu'awiya, with Ali considered the greatest of the Companions.

In addition to the spiritual teachings of Haji Bektash Veli, the Bektashi Order was later significantly influenced during its formative period by Hurufism (in the early 15th century), the antinomian dervish order of the qalandars, figures like Ahmad Yasawi, Yunus Emre, the Safavid emperor and head of the Safavid order and Messiah Ismail I, Shaykh Haydar, Nesimi, Pir Sultan Abdal, Gül Baba, Sarı Saltık, and to varying degrees more broadly the Shia belief system circulating in Anatolia during the 14th to 16th centuries. The mystical practices and rituals of the Bektashi Order were systematized and structured by Balım Sultan in the 16th century.

History

Origins and establishment

Interior view of Arabati Baba Teḱe, Tetovo, North Macedonia.
Haji Bektash Veli Complex
World Headquarters of the Bektashi

Bektashism originated in Anatolia as the followers of the 13th-century scholar Bektash, who himself studied under the mystic Ahmad Yasawi, who was born in Sayram, now in southern Kazakhstan. The doctrines and rituals of the Bektashis were codified by the mystic Balım Sultan, who is considered the pīr-i thānī (“the Second Elder”) by Bektashis.

It was originally founded as a Sufi movement, one of many Sufi orders within Sunni Islam. By the 16th century, the order had adopted some tenets of Twelver Shi'ism—including veneration of Ali, the cousin and son-in-law of the Islamic prophet Muhammad, and the Twelve Imams—as well as a variety of syncretic beliefs.

Bektashism under Ottoman rule

The Bektashis acquired political importance in the 15th century when the order dominated the Janissary Corps.

The branch became widespread in the Ottoman Empire, with its lodges scattered throughout Anatolia and the Balkans. It became the official order of the Janissaries, the elite infantry corps of the Ottoman military. Therefore, they also became mainly associated with Anatolian and Balkan Muslims of Eastern Orthodox convert origin, mainly Albanians and northern Greeks (although most leading Bektashi babas were of southern Albanian origin).[failed verification]

In 1826, the Bektashi order was banned throughout the Ottoman Empire by Sultan Mahmud II for having close ties with the Janissary corps. Many Bektashi dervishes were exiled, and some were executed, while tekkes were destroyed and their revenues were confiscated. This decision was supported by the Sunni religious elite and the leaders of other, more orthodox, Sufi orders. Bektashis slowly regained freedom with the coming of the Tanzimat

In the Balkans, the Bektashi order had a considerable influence on the Islamization of many areas, primarily Albania and Bulgaria, as well as parts of Macedonia, particularly among Ottoman-era Greek Muslims from western Greek Macedonia such as the Vallahades. By the 18th century, Bektashism began to gain a considerable hold over southern Albania and northwestern Greece (Epirus and western Greek Macedonia). Following the ban on Sufi orders in the Republic of Turkey, the Bektashi community's headquarters was moved from Hacıbektaş in central Anatolia, to Tirana, Albania. In Albania, the Bektashi community declared its separation from the Sunni community and they have since perceived as a distinct Islamic sect rather than a branch of Sunni Islam. Among the most famous followers of Bektashi in Balkans during the 19th century were Ali Pasha of Yanina and Naim Frashëri.

Interwar years (1919-1941)

Following the Ottoman Empire's post-World War I dismemberment and the foundation of the successor Turkish Republic in 1923, Mustafa Kemal Atatürk banned all Sufi orders and installed the Directorate of Religious Affairs as sole governing entity over religion. Bektashi lodges in Turkey were subsequently closed in 1925, with the order's leadership relocating to Albania and establishing its headquarters in Tirana.

Salih Nijazi was the last Dedebaba in Turkey and the first in Albania, formerly appointed to his role in the latter country on 30 March 1930. The order became involved in Albanian politics, and some of its members, including Ismail Qemali, were major leaders of the Albanian National Awakening (Rilindja).

After the lodges in Turkey were shut down, the order's headquarters moved to Albania. On 20 March 1930, Salih Nijazi was elected as the Dedebaba of the Bektashi community in Albania. Before Nijazi, the Dedebaba was Haxhi Fejzullah in Turkey. Njazi established the Bektashi World Headquarters in Tirana. Its construction was finished in 1941 during the Italian occupation of Albania. Nijazi promoted Bektashi Islam by introducing major ceremonies at popular tekkes. After he was murdered in 1941, Ali Riza succeeded him as the Dedebaba.

Post-World War II

Bektashism continued to flourish until the Second World War. After the communists took power in 1945, several babas and dervishes were executed and a gradual constriction of Bektashi influence began. Ultimately, in 1967 all tekkes were shut down when Enver Hoxha banned all religious practice. When the ban was rescinded in 1990, the Bektashism reestablished itself, although there were few left with any real knowledge of the spiritual path. Nevertheless, many tekkes (lodges) operate today in Albania.

The most recent head of the order in Albania was Hajji Dedebaba Reshat Bardhi (1935–2011) and the main tekke has been reopened in Tirana. In June 2011, Baba Edmond Brahimaj was chosen as the head of the Bektashi Order by a council of Albanian babas. Today, sympathy for the Order is generally widespread in Albania where approximately 20% to 25% of Muslims self-report as having some connection to Bektashism.

Despite the negative effect of Turkey's ban on lodges on Bektashi life, most contemporary Turkish Bektashis have been generally supportive of the country's Kemalist secularism, since Ataturk's reforms have lessened the religious intolerance historically demonstrated towards the community by the Sunni religious establishment during Ottoman times.

Beliefs

Diagram showing Bektashi as well as other Sufi orders.

Bektashis believe in God and follow all Islamic prophets. Bektashis claim the heritage of Haji Bektash Veli, who was a descendant of Ali, Husayn ibn Ali, Ali al-Sajjad and other Imams. In contrast to many Twelver Shia, Bektashis respect all companions of Muhammad, including Abu Bakr, Umar, Uthman, Talha, Mu'awiya, and Ali who is considered the greatest of them.

Bektashis follow the teachings of Haji Bektash, who preached about the Twelve Imams. Bektashis differ from other Muslims by also following the Fourteen Innocents, who either died in infancy or were martyred with Husayn. Abbas ibn Ali is also an important figure in Bektashism, and Bektashis visit Mount Tomorr to honor him in an annual pilgrimage to the Abbas Ali Türbe on August 20–25.

In addition to the Muslim five daily prayers, Bektashis have two specific prayers, one at dawn and another at dusk for the welfare of all humanity. Bektashism places much emphasis on the concept of Wahdat al-Wujud (Arabic: وحدة الوجود, romanized: Unity of Being) that was formulated by Ibn Arabi.

Malakat is an important Bektashi text, perhaps written by Haji Bektash. Some scholars question whether the Malakat was actually authored by Haji Bektash. Resultingly, those scholars question whether the presentation of Haji Bektash and Bektashism as orthoprax in Islam (practicing orthodox Islam). There remains dispute as to whether Bektashis have historically followed the shariah law of Islam. For example, they are known to use both wine and raki in their ceremonial meetings, and were not known, in earlier times, to have observed the fast of Ramadan or the obligation of five daily prayer times.

Bektashis follow the modern-day Bektashi Dedebabate, currently headed by Baba Mondi. Bektashis consider the Dedebaba as leader over the entire branch.

Bektashism is also heavily permeated with Shia Islamic concepts, such as the marked reverence of Ali, the Twelve Imams, and the ritual commemoration of Ashura marking the Battle of Karbala. The old Persian holiday of Nowruz is celebrated by Bektashis as Ali's birthday (see also Nevruz in Albania).

The Bektashi order is a Sufi order and shares much in common with other Islamic mystical movements, such as the need for an experienced spiritual guide—called a baba in Bektashi parlance—as well as the Sufi doctrine of "the four gates that must be traversed": Sharī'a (religious law), Ṭarīqa (the spiritual path), Ma'rifa (true knowledge), and Ḥaqīqa (truth).

There are many other practices and ceremonies that share similarities with other faiths, such as a ritual meal (muhabbet) and yearly confession of sins to a baba (magfirat-i zunub مغفرة الذنوب). Bektashis base their practices and rituals on their non-orthodox and mystical interpretation and understanding of the Quran and the prophetic practice (Sunnah). They have no written doctrine specific to them, so rules and rituals may vary from one baba to another. Bektashis generally revere non-Bektashi Sufi mystics, such as ibn Arabi, al-Ghazali and Rumi, who are close to Bektashism in spirit though many are from more mainstream Islamic backgrounds.

Like other Muslims, Bektashis consider pork haram (prohibited) and do not consume it, though, unlike other Muslims, they also avoid eating rabbit. Rakia, a fruit brandy, is used sacramentally in Bektashism, where it is not considered alcoholic and is referred to as Dem.

Poetry and literature

Poetry plays an important role in the transmission of Bektashi spirituality. Several important Ottoman-era poets were Bektashis, and Yunus Emre, the most acclaimed poet of the Turkish language, is generally recognized as a subscriber to the Bektashi order.

The Bektashis were quite lax in observing daily Muslim laws, and women as well as men took part in ritual wine drinking and dancing during devotional ceremonies. The Bektashis in the Balkans adapted such Christian practices as the ritual sharing of bread and the confession of sins. Bektashi mystical writings made a rich contribution to Sufi poetry.

A poem from Bektashi poet Balım Sultan (died c. 1517/1519):

İstivayı özler gözüm, (My eye seeks out repose,)
Seb'al-mesânîdir yüzüm, (my face is the 'oft repeated seven (i.e. the Sura Al-Fatiha),)
Ene'l-Hakk'ı söyler sözüm, (My words proclaim "I am the Truth",)
Miracımız dardır bizim, (Our ascension is (by means of) the scaffold,)
Haber aldık muhkemattan, (We have become aware through the "firm letters",)
Geçmeyiz zâttan sıfattan, (We will not abandon essence or attributes,)
Balım nihan söyler Hakk'tan, (Balım speaks arcanely of God)
İrşâdımız sırdır bizim. (Our teaching is a mystery.)

There is no official canon of Bektashism as the central tenet of Bektashism is "seeing the 72 nations in one eye" (which means all nations and religions are inherently same) and that "batin is more important than zahir", however there are generally accepted books attributed to the founding of the order. Makalat (The Articles), where the concept of four gates (sharia, tariqa, marifa, haqiqa) originate from, is according to Bektashis it was written by Haji Bektash Veli himself and by his order translated into local languages from Arabic in oral form and therefore in this form it is considered a central scripture. Another important book of Bektashism is Velayetname (The Book of Walayah), also attributed to Haji Bektash Veli himself, which gives a poetic account of the origin of the sect and the brief history of the faith as it spread through Anatolia. Other important writings are poetry of anonymous poet "Virani", the books of Kaygusuz Abdal, the Erkannames (Guiding Principles) and the poetry attributed to Shah Ismail.

However, despite having a historically developed non-fixed mystical and developing canon, Bektashism officially upholds the Four Holy Books - Torah, Psalms, Gospel and Quran - as central book of the faith and insist they cannot be removed, they are not corrupted in inner meaning even if in zahir they may contradict, and all contain important esoteric meanings beyond their literal textual understanding so there is no rejection of the scriptures instead there is centralisation of scriptures. Bektashis made effort to translate Quran verses into local languages, since scripture is not just in on paper but actions these translations are not direct but in poetic form to show esoteric meaning behind the verses.

Community hierarchy

Like most other Sufi orders, Bektashism is initiatic, and members must traverse various levels or ranks as they progress along the spiritual path to the Reality. The Turkish names are given below, followed by their Arabic and Albanian equivalents.

  1. First-level members are called aşıks عاشق (Albanian: ashik). They are those who, while not having taken initiation into the order, are nevertheless drawn to it.
  2. Following initiation (called nasip), one becomes a mühip محب (Albanian: muhib).
  3. After some time as a mühip, one can take further vows and become a dervish.
  4. The next level above dervish is that of baba. The baba (lit. father) (Albanian: atë) is considered to be the head of a tekke and qualified to give spiritual guidance (irshad إرشاد).
  5. Above the baba (Albanian: gjysh) is the rank of halife-baba (or dede, grandfather).
  6. The dedebaba (Albanian: kryegjysh) is traditionally considered to be the highest ranking authority in the Bektashi order. Traditionally the residence of the dedebaba was the Pir Evi (The Saint's Home) which was located in the shrine of Hajji Bektash Wali in the central Anatolian town of Hacıbektaş (aka Solucakarahüyük), known as the Hajibektash complex.

Traditionally there were twelve of these hierarchical rankings, the most senior being the dedebaba (great-grandfather).

Demographics and geographical distribution

Bektashis are mainly found throughout Anatolia, the Balkans and among Ottoman-era Greek Muslim communities. According to a 2005 estimate by Dedebaba Reshat Bardhi, there are over seven million Bektashis worldwide, though more recent studies put the figure as high as 20 million. According to Albania's latest census in September 2023, Bekhtashis number slightly make up 9% of the Muslim population and 5% of the country's population.

An additional 12.5 million Bektashis are estimated to live in Turkey. The term Alevi–Bektashi is used frequently in current Turkish religious discourse as an umbrella term for Alevism and Bektashism, despite their distinct origins and separate belief systems. Alevi/Bektashi is officially recognized through Ministry of Culture and Tourism under the 'Presidency of Alevi/Bektashi Culture'.

There are also important Bektashi communities among the Albanian communities of North Macedonia and Kosovo, the most important being the Arabati Baba Teḱe in the city of Tetovo, which was until recently under the guidance of Baba Tahir Emini (1941–2006). Following the death of Baba Tahir Emini, the dedelik of Tirana appointed Baba Edmond Brahimaj (known as Baba Mondi), formerly head of the Turan Tekke of Korçë, to oversee the Harabati baba tekke.

A splinter branch of the order has recently sprung up in the North Macedonian town of Kičevo which has ties to the Turkish Bektashi community under Haydar Ercan Dede rather than the order's headquarters in Tirana. A smaller Bektashi tekke, the Dikmen Baba Tekkesi, is in operation in the Turkish-speaking town of Kanatlarci, North Macedonia that also has stronger ties with Turkish Bektashis.

In Kosovo, the relatively small Bektashi community has a tekke in the town of Gjakovë and was under the leadership of Baba Mumin Lama until his passing in 2021. This community recognizes the Bektashi leadership of Tirana. In Bulgaria, the türbes of Kıdlemi Baba, Ak Yazılı Baba, Demir Baba, and Otman Baba function as heterodox Islamic pilgrimage sites, and before 1842 were the centers of Bektashi tekkes.

Bektashis continue to be active in Turkey and their semi-clandestine organizations can be found in Istanbul, Ankara and İzmir. The community in Turkey was headed by Debebaba Bedri Noyan from 1960 until his death in 1997. There are currently two rival claimants to the Dedebabate in Turkey: Mustafa Eke and Haydar Ercan. A large, functioning Bektashi tekke was established in the United States in 1954 by Baba Rexheb in the Detroit suburb of Taylor, and the tomb (türbe) of Baba Rexheb continues to draw pilgrims of all faiths.

Arabati Baba Teḱe controversy

In 2002, a group of armed members of the Islamic Religious Community of Macedonia (ICM), a Sunni group that is the legally recognized organisation which claims to represent all Muslims in North Macedonia, unlawfully entered the Bektashi Order's Arabati Baba Teḱe in an attempt to reclaim this tekke as a mosque although the facility has never functioned as such. Subsequently, the Bektashi Order of North Macedonia sued the government for failing to restore the tekke to the Bektashis, pursuant to a law passed in the early 1990s returning properties previously nationalized under the Yugoslav government. The law, however, deals with restitution to private citizens, rather than religious communities.

The ICM claim to the tekke is based upon their contention to represent all Muslims in North Macedonia; and indeed, they are one of two Muslim organizations recognized by the government, both Sunni. The Bektashi community filed for recognition as a separate religious community with the Macedonian government in 1993, which has refused to recognize them.

Proposed sovereign state

On 21 September 2024, it was reported that Prime Minister Edi Rama of Albania was planning to create the Sovereign State of the Bektashi Order, a sovereign microstate for the order within the Albanian capital of Tirana. Rama said the aim of the new state would be to promote religious tolerance and a moderate version of Islam.

Administration

In Albania, the World Headquarters of the Bektashi (Albanian: Kryegjyshata) divides the country into 6 different administrative districts (similar to Christian parishes and patriarchates), each of which is called a gjyshata.

During the 1930s, the six gjyshata of Albania set up by Sali Njazi were:

National headquarters in other countries are located in:

There is also a Bektashi office in Brussels, Belgium.

World Bektashi Congress

The World Bektashi Congress, also called the National Congress of the Bektashi, a conference during which members of the Bektashi Community make important decisions, has been held in Albania several times. Since 1945, it has been held exclusively in Tirana. The longest gap between two congresses lasted from 1950 to 1993, when congresses could not be held during Communist rule in Albania. A list of congresses is given below.

No. Congress Date Location Notes
1 First National Congress of the Bektashi 14–17 January 1921 tekke of Prishta in the Skrapar region The name Komuniteti Bektashian (Bektashi community) was adopted.
2 Second National Congress of the Bektashi 8–9 July 1924 Gjirokastra
3 Third National Congress of the Bektashi 23 September 1929 tekke of Turan near Korça The Bektashi declared themselves to be a religious community autonomous from other Islamic communities.
4 Fourth National Congress of the Bektashi 5 May 1945 Tirana Xhafer Sadiku Dede was made kryegjysh (or dedebaba), and the influential Baba Faja Martaneshi, a communist collaborator, was made secretary general.
5 Fifth National Congress of the Bektashi 16 April 1950 Tirana
6 Sixth National Congress of the Bektashi 19–20 July 1993 Tirana
7 Seventh National Congress of the Bektashi 23–24 September 2000 Tirana
8 Eighth National Congress of the Bektashi 21 September 2005 Tirana
9 Ninth National Congress of the Bektashi 6 July 2009 Tirana

List of Dedebabas

This section lists the Dedebabas (Supreme Leaders) of Bektashism.

In Turkey (before 1930)

List of Dedebabas (mostly based in Hacıbektaş, Anatolia), prior to the 1925 exodus of the Bektashi order from Turkey to Albania:

In Albania (1930–present)

List of Bektashi Dedebabas following the 1925 exodus of the Bektashi order from Turkey to Albania:

No. Portrait Name Term in office
1 Salih Nijazi
(1876–1941)		 20 March 1930 28 November 1941
11 years, 8 months and 8 days
2 Ali Riza
(1882–1944)		 6 January 1942 22 February 1944
2 years, 1 month and 16 days
3 Kamber Ali
(1869–1950)		 12 April 1944 1945
0 or 1 year
4 Xhafer Sadik
(1874–1945)		 5 May 1945 2 August 1945
2 months and 28 days
5 Abaz Hilmi
(1887–1947)		 6 September 1945 19 March 1947
1 year, 6 months and 13 days
6 Ahmet Myftar
(1916–1980)		 8 June 1947 1958
9 or 10 years
7 Baba Reshat
(1935–2011)
 20 July 1993 2 April 2011
17 years, 8 months and 13 days
8 Baba Mondi
(1959)
 11 June 2011 Incumbent
15 years, 4 months and 18 days

Religious figures

Some notable Bektashi religious and legendary figures are:

References

Citations

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  4. 1 2 "ʿAlī al-Aʿlā (d. 822/1419), also known as Amīr Sayyed ʿAlī, principal successor of Fażlallāh Astarābādī, founder of the Ḥorūfī sect". Encyclopedia Iranica. Archived from the original on 17 May 2018. Retrieved 15 May 2018.
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  26. ↑ H.T.Norris (2006), Popular Sufism in Eastern Europe: Sufi Brotherhoods and the Dialogue with Christianity and 'Heterodoxy' (Routledge Sufi), Routledge Sufi series, Routledge, p. 79, ISBN 9780203961223, OCLC 85481562, archived from the original on 29 June 2016, retrieved 20 October 2015, ...and the tomb of Ali himself. Its headstone was capped by the crown (taj) of the Bektashi order.
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  28. ↑ Vassilis Nitsiakos (2010), On the Border: Transborder Mobility, Ethnic Groups and Boundaries along the Albanian-Greek Frontier (Balkan Border Crossings- Contributions to Balkan Ethnography), Berlin: Lit, p. 216, ISBN 9783643107930, OCLC 705271971, archived from the original on 5 May 2016, retrieved 20 October 2015, Bektashism was widespread during the reign of Ali Pasha, a Bektashi himself,...
  29. ↑ Gerlachlus Duijzings (2010), Religion and the Politics of Identity in Kosovo, New York: Columbia University Press, p. 82, ISBN 9780231120982, OCLC 43513230, archived from the original on 29 April 2016, retrieved 20 October 2015, The most illustrious among them was Ali Pasha (1740–1822), who exploited the organisation and religious doctrine...
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  35. ↑ "Kryegjyshata Botërore". Kryegjyshata Boterore Bektashiane (in Albanian). Retrieved 12 October 2024.
  36. ↑ Doja, Albert (2006). "A political history of Bektashism in Albania". Totalitarian Movements and Political Religions. 7 (1): 83–107.
  37. ↑ Mentor, Mustafa (2015). From the ashes of atheism: the reconstitution of Bektashi religious life in postcommunist Albania (PhD thesis). Boston University.
  38. ↑ "Bektashi: Albania's Unique Sufi Muslim Tradition Explained". 10 June 2026. Retrieved 11 August 2026.
  39. ↑ "Alevis meet in 'Democratic Turkey Meeting' in İstanbul". bianet.org. 11 December 2023. Retrieved 24 August 2026.
  40. ↑ Stoyanov, Y. (2019). "Modern and post-secular Alevi and Bektaşi religiosities and the Slavo-Turkic heretical imaginary". In Sosnowska, D.; Drzewiecka, E. (eds.). The Experience of Faith in Slavic Cultures and Literatures in the Context of Postsecular Thought. University of Warsaw Press. pp. 129–144. doi:10.31338/uw.9788323537175.pp.128-143.
  41. 1 2 3 Chtatou, Dr Mohamed (23 April 2020). "Unveiling The Bektashi Sufi Order – Analysis". Eurasia Review. Archived from the original on 5 August 2020. Retrieved 11 August 2021.
  42. ↑ "The Bektashi Order of Dervishes". bektashiorder.com. Archived from the original on 18 August 2011.
  43. ↑ Moosa, Matti (1 February 1988). Extremist Shiites: The Ghulat Sects. Syracuse University Press. ISBN 978-0-8156-2411-0.
  44. ↑ Elsie 2001, "Tomor, Mount", pp. 252–254.
  45. ↑ Orujov, Emin Taleh (2025). "Human Being and Wahdat Al-Wujud in Bektashism". Journal of Young Researcher. 9 (4).
  46. ↑ Borges, Jason (19 November 2019). "Haji Bektash Veli". Cappadocia History. Retrieved 9 September 2021.
  47. ↑ Conforming Haji Bektash: A Saint and His Followers between Orthopraxy and Heteropraxy"; Mark Soileau, Die Welt des Islams 54 (2014) 423-459
  48. ↑ Moosa, Matti (1 February 1988). Extremist Shiites: The Ghulat Sects. Syracuse University Press. ISBN 978-0-8156-2411-0.
  49. ↑ Elsie, Robert (2010). Historical Dictionary of Albania. Rowman & Littlefield. ISBN 978-0-8108-6188-6.
  50. ↑ "The Bektashis have stopped hiding".
  51. ↑ Soileau, Mark (August 2012). "Spreading the Sofra: Sharing and Partaking in the Bektashi Ritual Meal". History of Religions. 52 (1): 1–30. doi:10.1086/665961. JSTOR 10.1086/665961. Retrieved 5 June 2021.
  52. ↑ "Bektashiyyah | Islamic sect". Encyclopedia Britannica. Retrieved 8 April 2021.
  53. ↑ Algar, Hamid. The Hurufi Influence on Bektashism: Bektachiyya, Estudés sur l'ordre mystique des Bektachis et les groupes relevant de Hadji Bektach. Istanbul: Les Éditions Isis. pp. 39–53.
  54. ↑ Salman, Meral (2005). "The role of the memorial ceremonies of Hacı Bektaş Veli in construction the Alevi Bektaşi Identity". Middle East Technical University. p. 57. Retrieved 23 January 2026. They had learnt in here the thought of Hacı Bektaş Veli beyond the sayings of the ignorant dedes in their villages or of the ones who claimed that they know this matter. There were universal thoughts, he said that educate your women; do not blame 72 nations. It is always tried to impose something about Hacı Bektaş Veli. He is imposed as the person who spread being Turk in Anatolia. You cannot find anything about being Turk in his thought, what he said is to love human being. He mentioned about love of human being and God, his sainthood is here.
  55. ↑ Taş, Doç Dr İsmail (1 January 2011). "HACI BEKTAŞ VE MAKÂLÂT'ININ ARAPÇA ASLI HAKKINDA  M. Es'ad COŞAN". HACI BEKTAŞ VE MAKÂLÂT’ININ ARAPÇA ASLI HAKKINDA. p. 4. Retrieved 23 January 2026.
  56. ↑ Onat, Hasan (1 December 2010). "Ahmet Yesevi- Hacı Bektaş Veli Çizgisinde "Velayetname"nin Anlam ve Önemi Hakkında". Alevi̇li̇k-Bektaşi̇li̇k Araştirmalari Dergi̇si̇ (in Turkish) (3): 46–54. doi:10.24082/abked.2010.03.002. Retrieved 23 January 2026.
  57. ↑ Albayrak, Nurettin. "VİRÂNÎ". TDV İslâm Ansiklopedisi (in Turkish). Retrieved 23 January 2026.
  58. ↑ Çakırtaş, Mehmet (20 March 2021). "Erkânname Geleneğinde Siyer ve Tarih Referansları: Arnavutluk Arşivinde Bir Yazma Örneği". Eskiyeni (in Turkish) (43): 315–336. doi:10.37697/eskiyeni.848986. Retrieved 23 January 2026.
  59. ↑ Gallagher, Amelia. "The fallible master of perfection : Shah Ismail in the Alevi-Bektashi tradition". escholarship.mcgill.ca. Retrieved 23 January 2026.
  60. ↑ (anonymous Bektashi poet), AHÛ. "Bektaşi Şairleri ve Nefesleri 19 Asıra Kadar Cilt 1-2". tr.wikisource.org (in Turkish). p. 276. Retrieved 23 January 2026. Zebur Tevrat İncil dört kitap haktır Ledünnü âyet-i Kur'andan aldım (The Psalms, the Torah, and the Gospel are the four books are truth. I received the divine verses from the Quran.)
  61. ↑ Shaw, Richard (1 January 2007). "The contextualization of the gospel of Jesus Christ among Bektashi Albanians". ATS Dissertations. Retrieved 23 January 2026.
  62. ↑ Eğri, Osman. ""Alevî Bektâşî Kaynaklarındaki Kur'an Tasavvuru Üzerine Bir Değerlendirme" [Study on the Idea of Quran Found in the Sources of Alevism Bektashi Order], Symposium on Quran, p. 229-241, Çorum (2006)". İslâmî İlimler Dergisi I. Kur’an Sempozyumu, Bildiri. Retrieved 23 January 2026.
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  64. ↑ Ayhan Kaya (2016) The Alevi-Bektashi order in Turkey: syncreticism transcending national borders, Southeast European and Black Sea Studies, 16:2, 275–294, DOI: 10.1080/14683857.2015.1120465
  65. ↑ Norman H. Gershman (2008). Besa: Muslims who Saved Jews in World War II (illustrated ed.). Syracuse University Press. p. 4. ISBN 9780815609346.
  66. ↑ Census 2023
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  68. ↑ "The Amalgamation of Two Religious Cultures: The Conceptual and Social History of Alevi-Bektashism". 12 May 2022.
  69. ↑ Shenjtë, Selia e (17 February 2021). "Today we remember, two clergymen, father Qazim Bakalli and father Tahir Emini, who left their mark in Kosovo and Northern Macedonia". Kryegjyshata Boterore Bektashiane. Retrieved 16 August 2026.
  70. ↑ "484 years since the founding of the tekke "Harabati Baba" in Tetovo. Attended by The World Headquarters and representatives of the EU and US embassies". Kryegjyshata Boterore Bektashiane. 8 February 2022. Retrieved 16 August 2026.
  71. ↑ Fernandez Ibanez, Miguel (14 December 2019). "Bektasen jarraitzaileen adar heterodoxoak beldur dio wahabismoaren hazkundeari" [The heterodox branch of Bektashi followers fears the growth of Wahhabism]. GAUR8 (in Basque). Retrieved 16 August 2026.
  72. ↑ Kumartaşlıoğlu, Satı (2021). "KUZEY MAKEDONYA-KANATLAR KÖYÜNDE ANLATILAN EVLİYA MENKIBELERİ" [Saint Legends Told in North Macedonia-Kanatlar Village]. Türk Kültürü ve Hacı Bektaş Veli Araştırma Dergisi (in Turkish). 97: 29–46. doi:10.34189/hbv.97.002.
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  74. ↑ Lewis, Stephen (2001). "The Ottoman Architectural Patrimony in Bulgaria". EJOS. 30 (IV). Utrecht. ISSN 0928-6802.
  75. ↑ Erdem, Cem (27 December 2024). "A Discovery of a Hidden Legacy in the Bektashi Tradition: An Examination of Bedri Noyan Dedebaba's Unpublished Poems and Their Sufi Depth". Journal of Alevism-Bektashism Studies. 30: 241–278. doi:10.24082/2024.abked.468.
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  80. ↑ Kongreset Bektashiane. World Headquarters of the Bektashi. Accessed 19 September 2021. (in Albanian)
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Bibliography

Further reading