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Bektashism (, ) is a tariqa that evolved in 13th-century Anatolia and became widespread in the Ottoman Empire. It is named after the wali "saint" Haji Bektash Veli. The Bektashi community is currently led by Baba Mondi, their eighth Bektashi Dedebabate, and is headquartered in Tirana, Albania. Collectively, adherents of Bektashism are called Bektashians or simply Bektashis.
The Bektashis were originally 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 Muhammad, and the Twelve Imams—as well as a variety of syncretic beliefs.
The Bektashis acquired political importance in the 15th century when the order dominated the Janissary Corps. After the foundation of Turkey, the country's leader, Mustafa Kemal Atatürk, banned religious institutions that were not part of the Directorate of Religious Affairs, and the community's headquarters relocated to Albania. Salih Nijazi was the last Dedebaba in Turkey and the first in Albania. The order became involved in Albanian politics, and some of its members, including Ismail Qemali, were major leaders of the Albanian National Awakening.
Bektashis believe in the ismah of the prophets and messengers and the Fourteen Infallibles: the 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 and Mu'awiya; but they consider Ali to be the greatest of all of the Prophet's 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 Qalandariyya, figures like Ahmad Yasawi, Yunus Emre, the Safavid Empire 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 Islam 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.
According to a 2005 estimate by Reshat Bardhi, there are over seven million Bektashis worldwide, though more recent studies put the figure as high as 20 million. (2025). 9780815609346, Syracuse University Press. ISBN 9780815609346 In Albania, they make up 9% of the Muslim population and 5% of the country's population. Census 2023 An additional 12.5 million Bektashis live in Turkey. Bektashis are mainly found throughout Anatolia, the Balkans and among Ottoman-era Greek Muslims communities.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 The term Alevi–Bektashi is a currently frequently used expression in the religious discourse of Turkey as an umbrella term for the two religious groups of Alevism and Bektashism, despite the distinct origins and separate belief systems of both.
It was originally founded as a Sufi movement.J. K. Birge (1937), The Bektashi Order of Dervishes, London. The branch became widespread in the Ottoman Empire, their lodges scattered throughout Anatolia and the Balkans. It became the official order of the Janissaries, the elite infantry corp 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 Bektashian babas were of southern Albanian origin).Nicolle, David; pg 29 In 1826, the Bektashian order was banned throughout the Ottoman Empire by Sultan Mahmud II for having close ties with the Janissary corps. Many Bektashian dervishes were exiled, and some were executed. Their 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. After the foundation of the Turkish Republic, Atatürk shut down the lodges in 1925. Consequently, the Bektashian leadership moved to Albania and established their headquarters in Tirana. Among the most famous followers of Bektashian in the 19th-century Balkans were Ali Pasha of Yanina and Naim Frashëri.
Despite the negative effect of the ban of lodges on Bektashian culture, most Bektashians 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 Bektashian 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 the population of southern Albania and northwestern Greece (Epirus and western Greek Macedonia). Following the ban on Sufi orders in the Turkey, the Bektashian community's headquarters was moved from Hacıbektaş in central Anatolia, to Tirana, Albania. In Albania, the Bektashian community declared its separation from the Sunni community and they were perceived ever after as a distinct Islamic sect rather than a branch of Sunni Islam.
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 Bektashian 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 Hajji Reshat Bardhi Dedebaba (1935–2011) and the main tekke has been reopened in Tirana. In June 2011 Baba Baba Mondi was chosen as the head of the Bektashian 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 Bektashian 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 town of Kičevo which has ties to the Turkish Bektashian community under Haydar Ercan Dede rather than Tirana. A smaller Bektashian tekke, the Dikmen Baba Tekkesi, is in operation in the Turkish-speaking town of Kanatlarci, North Macedonia that also has stronger ties with Turkey's Bektashis. In Kosovo, the relatively small Bektashian community has a tekke in the town of 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 Bektashian 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 Bektashian 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 ( türbe) of Baba Rexheb continues to draw pilgrims of all faiths.
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 Bektashian community filed for recognition as a separate religious community with the Macedonian government in 1993, but the Macedonian government has refused to recognize them.
Bektashians 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 Bektashians visit Mount Tomorr to honor him during an annual pilgrimage to the Abbas Ali Türbe on August 20–25..
In addition to the Muslim daily five prayers, Bektashians have two specific prayers, one at dawn and one at dusk for the welfare of all humanity. Bektashism places much emphasis on the concept of Sufi metaphysics () that was formulated by Ibn Arabi.
Malakat is an important text of Bektashian written by Haji Bektash. Bektashis also follow the Quran and Hadith.
Bektashis follow the modern-day Bektashian Dedebabate, currently headed by Baba Mondi. Bektashis consider the dedebaba as their leader overseeing the entire branch.
Bektashism is also heavily permeated with Shiite concepts, such as the marked reverence of Ali, the Twelve Imams, and the ritual commemoration of Ashura marking the Battle of Karbala. The old Iran holiday of Nowruz is celebrated by Bektashis as Ali's birthday (see also Nevruz in Albania).
The Bektashian 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 Bektashian parlance — as well as the doctrine of "the four gates that must be traversed": the "Sharia" (religious law), "Tariqah" (the spiritual path), "Marifa" (true knowledge), "Haqiqa" (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, 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 ibn Arabi, al-Ghazali and Rumi, who are close in spirit to them despite many of being from more mainstream Islamic backgrounds.
As with other Muslims, Bektashis do not consume pork and consider it haram ("prohibited") and in addition, do not consider rabbit. Rakia, a fruit brandy, is used as a sacramental element by in Bektashism, where it is not considered alcoholic and is referred to as "dem".
Like many Sufis, 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):
Traditionally there were twelve of these hierarchical rankings, the most senior being the dedebaba (great-grandfather).
During the 1930s, the six gjyshata of Albania set up by Sali Njazi were:
National headquarters in other countries are located in: Bektashi Quarters (Gjyshatat). Kryegjyshata Botërore Bektashiane. Accessed 19 September 2021.
There is also a Bektashian office in Brussels, Belgium. Office in Brussels. Kryegjyshata Botërore Bektashiane. Accessed 19 September 2021.
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