Bektashi Order () or Bektashism (; ) is an Islamic Sufi order (tariqat) founded in the 13th century by the Islamic saint Haji Bektash Veli. In addition to the spiritual teachings of Haji Bektash Veli the order was significantly influenced during its formative period by both the Hurufis (early 15th century) as well as the Qalandariyah stream within Sufism, which took many forms in 13th century Anatolia. The mystical practices and rituals of the Bektashi order were systematized and structured by Balim Sultan in the 16th century after which many of the order's distinct practices and beliefs took shape.

A good number of academics consider Bektashism to have fused a number of Sunni, Shi'a and Sufi concepts, although the order contains rituals and doctrines that are distinct unto itself. Throughout its history Bektashis have always had wide appeal and influence among both the Ottoman intellectual elite as well as the peasantry.

Beliefs

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 doctrine of the four gates that must be traversed: the Shari'ah (religious law), Tariqah (the spiritual path), ''Ma'rifah'' (true knowledge), ''Haqiqah'' (reality). Bektashism places much emphasis on the concept of Wahdat-ul-Wujood وحدة الوجود, the "Unity of Being" that was formulated by Ibn Arabi. This has often been erroneously labeled by Westerners as pantheism, although it is a concept closer to panentheism. Bektashism is also heavily permeated with Shi'ite concepts, such as the marked veneration of 'Ali, the Twelve Imams, and the ritual commemoration of the Ashurah marking the Battle of Karbala. The old Persian holiday of Norouz is celebrated by Bektashis as Imam Ali's birthday.

In keeping with the central belief of ''Wahdat al-Wujud'' the Bektashi see reality contained in Allah-Muhammad-Ali, a single unified entity. Bektashi do not consider this a form of trinity. There are many other practices and ceremonies that share similarity 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 Qur'an and the Prophetic practice (Sunnah). They have no written doctrine specific to them, thus rules and rituals may differ depending on under whose influence one has been taught. Bektashis generally revere Sufi mystics outside of their own order, such as Al-Ghazali and Jelalludin Rumi who are close in spirit to them.

Bektashis hold that the Qur'an has two levels of meaning: an outer (''zahir'' ظاهر) and an inner (''batin'' باطن). They hold the latter to be superior and eternal and this is reflected in their understanding of both the universe and humanity (This view can also be found in Ismaili Islam—see Batiniyya).

Bektashism is also initiatic and members must traverse various levels or ranks as they progress along the spiritual path to the Reality. First level members are called ''aşıks'' عاشق. They are those who, while not having taken initiation into the order, are nevertheless drawn to it. Following initiation (called ''nasip'') one becomes a ''mühip'' محب. After some time as a ''mühip'', one can take further vows and become a ''dervish''. The next level above dervish is that of ''baba''. The ''baba'' (lit. father) is considered to be the head of a ''tekke'' and qualified to give spiritual guidance (''irshad'' إرشاد). Above the ''baba'' is the rank of ''halife-baba'' (or ''dede'', grandfather). Traditionally there were twelve of these, the most senior being the ''dedebaba'' (great-grandfather). The ''dedebaba'' was 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 Haji Bektash in the central Anatolian town of Hacıbektaş (aka Solucakarahüyük).

History

The Bektashi order was widespread in the Ottoman Empire, their lodges being scattered throughout Anatolia as well as many parts of Balkans and the imperial city of Constantinople. The order had close ties with the Janissary corps, the bulk of the Ottoman Army. (Nicolle, David; pg 29) With the abolition of Janissaries, the Bektashi order was banned throughout Ottoman Empire by Sultan Mahmud II in 1826. This decision was supported by the Sunni religious elite as well as the leaders of other, more orthodox, Sufi orders. Bektashi ''tekkes'' were closed and their dervishes were exiled. Bektashis slowly regained freedom with the coming of the Tanzimat era. After the foundation of republic, Kemal Atatürk banned all Sufi orders and shut down the lodges in 1925. Consequently, the Bektashi leadership moved to Albania and established their headquarters in the city of Tirana. Among the most famous followers of Bektashi Sufisim in the 19th century Balkans were Ali Pasha and Naim Frasheri.

Despite the negative effect of this ban on Bektashi culture, most Bektashis in Turkey have been generally supportive of secularism to this day, since these reforms have relatively relaxed the religious intolerance that had historically been shown against them by the official Sunni establishment.

In the Balkans the Bektashi order had a considerable impact on the Islamization of many areas, primarily Albania, Greece and Bulgaria, as well as parts of Macedonia. By the 18th century Bektashism began to gain a considerable hold over the population of southern Albania and northern Greece. 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 were recognized ever after as a distinct Islamic sect rather than a branch of Sunni Islam, as are most other Sufi orders. 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 this 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 Haji Reshat Bardhi Dedebaba (1935-2011) and the main ''tekke'' has been reopened in Tirana. In June of 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% of Muslims identify themselves as having some connection to Bektashism.

There are also important Bektashi communities among the Albanian communities of Macedonia and Kosovo, the most important being the Harabati Baba Tekke 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 (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 town of Kicevo which has ties to the Turkish Bektashi community under Haydar Ercan Dede rather than Tirana. A smaller Bektashi ''tekke'', the Dikmen Baba Tekkesi, is in operation in the Turkish-speaking town of Kanatlarci, Macedonia that also has stronger ties with Turkey's Bektashis. In Kosovo the relatively small Bektashi community has a ''tekke'' in the town of Ðakovica (Gjakovë) and is under the leadership of Baba Mumin Lama and it recognizes the 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. There are currently two rival claimants to the ''dedebaba'' in Turkey: Mustafa Eke and Haydar Ercan.

A large functioning Bektashi ''tekke'' was also established in the United States in 1954 by Baba Rexheb. This ''tekke'' is found in the Detroit suburb of Taylor and the tomb (''turbe'') of Baba Rexheb continues to draw pilgrims of all faiths.

It has also been widely believed that the controversial 17th century Jewish Messiah Sabbatai Zevi was greatly influenced by Bektashi Sufis after his conversion to Islam. His tomb in the Montenegrin town of Ulcinj is still venerated by local Muslims.

Harabati Tekke Controversy

In 2002 a group of armed members of the Islamic Community of Macedonia (ICM), the legally recognized organization which claims to represent all Muslims in Macedonia, invaded the Arabati Baba Teḱe in an attempt to 'reclaim' the ''tekke'' as a mosque, although the facility has never functioned as such. Subsequently the Bektashi community of Macedonia has sued the Macedonian government for failing to restore the ''tekke'' to the Bektashi community, pursuant to a law passed in the early 1990s returning 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 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, but the Macedonian government has refused to recognize them.

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.

A poem from Bektashi poet Balım Sultan (d.922 AH/1516 CE) :"İstivayı özler gözüm, :Seb'al-mesânîdir yüzüm, :Ene'l-Hakk'ı söyler sözüm, :Miracımız dardır bizim, :Haber aldık muhkemattan, :Geçmeyiz zâttan sıfattan, :Balım nihan söyler Hakk'tan, :İrşâdımız sırdır bizim."

:"My eye seeks out repose; :my face is the 'oft repeated seven (i.e. the Surat al-Fatiha). :My words proclaim 'I am the Truth'; :Our ascension is (by means of) the scaffold. :We have become aware through the 'firm letters'; :We will not abandon essence or attributes. :Balim speaks arcanely of God; :Our teaching is a mystery."

See also

Alevi

Dervish

Kizilbash

Tekke

Tetovo

Ghulat

Notes

References

Nicolle, David; UK (1995). The Janissaries (5th). Osprey Publishing. ISBN 1-85532-413-X.

Muhammed Seyfeddin Ibn Zulfikari Derviş Ali; Bektaşi İkrar Ayini, Kalan Publishing, Translated from Ottoman Turkish by Mahir Ünsal Eriş, Ankara, 2007 Turkish

External links

The Bektashi order of Sufis

Bektashi jokes

Alevi Bektasi

Hurufi influence on Bektashism

Haji Bektash Veli, Encyclopedia Alevi (Turkish)

The Bektashi Tarikah of Dervishes (in Albania)

Ziya Baba Vakfı

Category:Shi'a Muslims Category:Sufi orders Category:Words of Turkish origin Category:Religion in Albania Category:Islam in Albania Category:Twelvers Category:Ja'fari

ar:بكداشية az:Bəktaşilik bs:Bektaši bg:Бекташи ca:Bektaixisme da:Bektashi de:Bektaschi el:Μπεκτασί Ντερβίς es:Bektashi fa:بکتاشیه fr:Bektachi hr:Bektaši it:Bektashi he:בקטשיה lad:Bektashi lt:Bektašizmas ja:ベクタシュ教団 pl:Bektaszijja pt:Bektashis ru:Бекташи sq:Bektashi sh:Bektaši sv:Bektashi tr:Bektaşilik

Nasreddin (}}, , ''Nasreddīn Hodja'') is a satirical Sufi figure, sometimes believed to have lived during the Middle Ages (around 13th century) and considered a populist philosopher and wise man, remembered for his funny stories and anecdotes. He appears in thousands of stories, sometimes witty, sometimes wise, but often, too, a fool or the butt of a joke. A Nasreddin story usually has a subtle humour, but it is claimed that within the tale there is usually also something to be learned. International Nasreddin Hodja fest is celebrateing between 5-10 july in Aksehir, Turkey every year.

Origin and legacy

Claims about his origin are made by many ethnic groups. Many sources give the birthplace of Nasreddin as Hortu Village in Sivrihisar, Eskişehir Province, present-day Turkey, in the 13^th century, after which he settled in Akşehir, and later in Konya under the Seljuq rule, where he died in 1275/6 or 1285/6 CE. The alleged tomb of Nasreddin is in Akşehir and the ''"International Nasreddin Hodja Festival"'' is held annually in Akşehir between July 5–10.

As generations have gone by, new stories have been added to the Nasreddin corpus, others have been modified, and he and his tales have spread to many regions. The themes in the tales have become part of the folklore of a number of nations and express the national imaginations of a variety of cultures. Although most of them depict Nasreddin in an early small-village setting, the tales, like Aesop's fables, deal with concepts that have a certain timelessness. They purvey a pithy folk wisdom that triumphs over all trials and tribulations. The oldest manuscript of Nasreddin dates to 1571.

Today, Nasreddin stories are told in a wide variety of regions, especially across the Muslim world and have been translated into many languages. Some regions independently developed a character similar to Nasreddin, and the stories have become part of a larger whole. In many regions, Nasreddin is a major part of the culture, and is quoted or alluded to frequently in daily life. Since there are thousands of different Nasreddin stories, one can be found to fit almost any occasion. Nasreddin often appears as a whimsical character of a large Albanian, Arabic, Armenian, Azerbaijani, Bengali, Bosnian, Bulgarian, Chinese, Greek, Gujarati, Hindi, Italian, Judeo-Spanish, Kurdish, Pashto, Persian, Romanian, Serbian, Russian, Turkish and Urdu folk tradition of vignettes, not entirely different from zen koans.

1996–1997 was declared International Nasreddin Year by UNESCO.

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Name

Many peoples of the Near, Middle East and Central Asia claim Nasreddin as their own (''e.g.'', Turks, Afghans, Iranians, and Uzbeks). His name is spelt in a wide variety of ways: ''Nasrudeen'', ''Nasrudin'', ''Nasruddin'', ''Nasr ud-Din'', ''Nasredin'', ''Naseeruddin'', ''Nasr Eddin'', ''Nastradhin'', ''Nasreddine'', ''Nastratin'', ''Nusrettin'', ''Nasrettin'', ''Nostradin'' and ''Nastradin'' (lit.: Victory of the Deen). It is sometime preceded or followed by a title or honorific used in the corresponding cultures: "Hoxha", "Khwaje", "Hodja", "Hojja","Hodscha", "Hodža", "Hoca", "Hogea", "Mullah", "Mulla", "Mula", "Molla", "Efendi", "Afandi", "Ependi" (أفندي ''’afandī''), "Hajji". In several cultures he is named by the title alone.

In Arabic-speaking countries this character is known as "Juha", "Djoha", "Djuha", "Dschuha", "Giufà", "Chotzas", "Goha" (جحا ''juḥā''). Juha was originally a separate folk character found in Arabic literature as early as the 9th century, and was widely popular by the 11th century. Lore of the two characters became amalgamated in the 19th century when collections were translated from Arabic into Turkish and Persian.

In the Swahili culture many of his stories are being told under the name of "Abunuwasi", though this confuses Nasreddin with an entirely different man - the poet Abu Nuwas, known for homoerotic verse.

In China, where stories of him are well known, he is known by the various transliterations from his Uyghur name, 阿凡提 (Āfántí) and 阿方提 (Āfāngtí). The Uyghurs do not believe that Āfántí lived in Anatolia; according to the them, he was from Eastern Turkistan. Shanghai Animation Film Studio produced a 13-episode Nasreddin related animation called 'The Story of Afanti'/ 阿凡提 (电影) in 1979, which became one of the most influential animations in China's history.

In Central Asia, he is commonly known as "Afandi".

Tales

The Nasreddin stories are known throughout the Middle East and have touched cultures around the world. Superficially, most of the Nasreddin stories may be told as jokes or humorous anecdotes. They are told and retold endlessly in the teahouses and caravanserais of Asia and can be heard in homes and on the radio. But it is inherent in a Nasreddin story that it may be understood at many levels. There is the joke, followed by a moral and usually the little extra which brings the consciousness of the potential mystic a little further on the way to realization.

Examples

Delivering a sermon

:Once Nasreddin was invited to deliver a sermon. When he got on the pulpit, he asked, ''Do you know what I am going to say?'' The audience replied ''"no"'', so he announced, ''I have no desire to speak to people who don't even know what I will be talking about!'' and left. :The people felt embarrassed and called him back again the next day. This time, when he asked the same question, the people replied ''yes''. So Nasreddin said, ''Well, since you already know what I am going to say, I won't waste any more of your time!'' and left. :Now the people were really perplexed. They decided to try one more time and once again invited the Mulla to speak the following week. Once again he asked the same question - ''Do you know what I am going to say?'' Now the people were prepared and so half of them answered "yes" while the other half replied "no". So Nasreddin said ''Let the half who know what I am going to say, tell it to the half who don't,'' and left.

Whom do you trust

:A neighbour came to the gate of Mulla Nasreddin's yard. The Mulla went to meet him outside. :"Would you mind, Mulla," the neighbour asked, "lending me your donkey today? I have some goods to transport to the next town." :The Mulla didn't feel inclined to lend out the animal to that particular man, however. So, not to seem rude, he answered: :"I'm sorry, but I've already lent him to somebody else." :All of a sudden the donkey could be heard braying loudly behind the wall of the yard. :"But Mulla," the neighbour exclaimed. "I can hear it behind that wall!" :"Who do you believe," the Mulla replied indignantly. "The donkey or your Mulla?"

Taste the same

:Some children saw Nasreddin coming from the vineyard with two basketfuls of grapes loaded on his donkey. They gathered around him and asked him to give them a taste. :Nasreddin picked up a bunch of grapes and gave each child a grape. :"You have so much, but you gave us so little," the children whined. :"There is no difference whether you have a basketful or a small piece. They all taste the same," Nasreddin answered, and continued on his way.

Habit

:One day when Nasreddin was having his regular daily coffee at his usual seat in his usual outdoor café, a schoolboy came along and knocked off his turban. Unperturbed, Nasreddin picked up the turban and put it back on his head. The next day, the same schoolboy came along and knocked off his turban again. Again, Nasreddin just picked it up, put it back on and resumed whatever conversation he was having. When the little brat repeated the prank for the third time, his friends protested and told him to scold the boy. :"Tsk, tsk. That's not how this principle is working," said Nasreddin offhandedly. :The next day, an invading army occupied the city and Nasreddin did not turn up for coffee as usual. In his seat was a captain from the invading army. When the schoolboy passed by as usual, he knocked off the soldier's hat without a second thought and the captain sliced off his head with a swift single stroke of his sword.

Reaching enlightenment

:Nasreddin was walking in the bazaar with a large group of followers. Whatever Nasreddin did, his followers immediately copied. Every few steps Nasreddin would stop and shake his hands in the air, touch his feet and jump up yelling "Hu Hu Hu!". So his followers would also stop and do exactly the same thing. :One of the merchants, who knew Nasreddin, quietly asked him: "What are you doing my old friend? Why are these people imitating you?" :"I have become a Sufi Sheikh," replied Nasreddin. "These are my Murids (spiritual seekers); I am helping them reach enlightenment!" :"How do you know when they reach enlightenment?" :"That’s the easy part! Every morning I count them. The ones who have left – have reached enlightenment!" :

Azerbaijani literature

Nasreddin was the main character in a magazine, called simply Molla Nasraddin, published in Azerbaijan and "read across the Muslim world from Morocco to Iran". The eight-page Azerbaijani satirical periodical was published in Tiflis (from 1906 to 1917), Tabriz (in 1921) and Baku (from 1922 to 1931) in the Azeri and occasionally Russian languages. Founded by Jalil Mammadguluzadeh, it depicted inequality, cultural assimilation, and corruption and ridiculed the backward lifestyles and values of clergy and religious fanatics., implicitly calling upon the readers to modernize and accept Western social norms and practices. The magazine was frequently banned but had a lasting influence on Azerbaijani and Iranian literature.

European and Western folk tales, literary works and pop culture

Some Nasreddin tales also appear in collections of Aesop's fables. The miller, his son and the donkey is one example. Others are The Ass with a Burden of Salt (Perry Index 180) and The Satyr and the Traveller.

In some Bulgarian folk tales that originated during the Ottoman period, the name appears as an antagonist to a local wise man, named ''Sly Peter''. In Sicily the same tales involve a man named Giufà. In Sephardi Jewish culture, spread throughout the Ottoman Empire, there is a character that appears in many folk tales named Djohá.

While Nasreddin is mostly known as a character from short tales, whole novels and stories have later been written and an animated feature film was almost made. In Russia Nasreddin is known mostly because of the novel "Tale of Hodja Nasreddin" written by Leonid Solovyov (English translations: "The Beggar in the Harem: Impudent Adventures in Old Bukhara," 1956, and "The Tale of Hodja Nasreddin: Disturber of the Peace," 2009 ). The composer Shostakovich celebrated Nasreddin, among other figures, in the second movement (''Yumor'', 'Humor') of his Symphony No. 13. The text, by Yevgeny Yevtushenko, portrays humor as a weapon against dictatorship and tyranny. Shostakovich's music shares many of the 'foolish yet profound' qualities of Nasreddin's sayings listed above.

Uzbek Nasreddin Afandi

For Uzbek people, Nasreddin is one of their own, and was born and lived in Bukhara. In gatherings, family meetings, and parties they tell each other stories about him that are called "latifa" of "afandi".

There are at least two collections of stories related to Nasriddin Afandi.

Books on him:

"Afandining qirq bir passhasi" - (Forty-one flies of Afandi) - Zohir A'lam, Tashkent

"Afandining besh xotini" - (Five wives of Afandi)

In 1943, the Soviet film ''Nasreddin in Bukhara'' was directed by Yakov Protazanov based on Solovyov's book, followed in 1947 by a film called ''The Adventures of Nasreddin'', directed by Nabi Ganiyev and also set in the Uzbekistan SSR.

Collections

''600 Mulla Nasreddin Tales'', collected by Mohammad Ramazani (Popular Persian Text Series: 1) (in Persian).

''The Exploits of the Incomparable Mulla Nasreddin'', by Idries Shah, illustrated by Richard Williams

''The Subtleties of the Inimitable Mulla Nasreddin'', by Idries Shah, illustrated by Richard Williams.

''The Pleasantries of the Incredible Mulla Nasreddin'', by Idries Shah, illustrated by Richard Williams and Errol Le Cain

''Mullah Nasiruddiner Galpo'' (Tales of Mullah Nasreddin) collected and retold by Satyajit Ray, (in Bengali)

''The Wisdom of Mulla Nasruddin'', by Shahrukh Husain

''The Uncommon Sense of the Immortal Mullah Nasruddin: Stories, jests, and donkey tales of the beloved Persian folk hero'', collected and retold by Ron Suresha

References

External links

ELEMENTS OF HUMOR IN CENTRAL ASIA: THE EXAMPLE OF THE JOURNAL MOLLA NASREDDIN IN AZARBAIJAN

Benjamin Franklin and Nasreddin of Asia Minor

Introduction to Keloglan, on Nasreddin

Category:1208 births Category:1284 deaths Category:People from Eskişehir Province Category:Iranian culture Category:Persian culture Category:Afghan culture Category:Pakistani literature Category:Humor and wit characters Category:History of Islam Category:Persian literature Category:Rhetoric Category:Folkloristic characters Category:Turkish literature Category:Urdu literature Category:Arabic literature Category:Sufi fiction Category:Turkish folklore Category:Iranian folklore

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