Bektash is generally believed to be of
Persian or
Turkic origin, and his name is considered to be of
Turkic origin. Bektash belonged to a group of Khorasani migrants in Anatolia who had left their homeland during the
Mongol conquests. 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. According to "The history of Aşıkpaşazade"
(), written by one of the grandsons of "Aşık Pasha" who was the son of "Muhlis Paşa"
(Muhlees Pāshā) who was the son of renowned
Baba Ilyas al-Khorasani, "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 Baba Ilyas al-Khorasani. 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). 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". 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.
Origins Born in
Nishapur. Legends state that Bektash was a
khalifa of
Ahmad Yasawi, the eponymous founder of the Yasawi order that had a wide following among
Turkic nomads in
Central Asia. Though chronogically impossible, supposedly Yasawi sent him to Anatolia to propagate his order there. Not much is known about him, his origins are shrouded in mystery and much of his biography is based on legends.
Silsila connecting to Hoja Ahmad Yasawi 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, 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. 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 From the Vilayetname (or:
The Saintly Exploits of Hacı Bektaş Veli): 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 Bektashism spread from
Anatolia through the
Ottoman Turks 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 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.
The Four Poles of Anatolia 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.
In popular culture • In the Turkish TV series
Yunus Emre: Aşkın Yolculuğu (2015), he was portrayed by
Ahmet Mekin. == See also ==