BABA REXHEB AND THE BEKTASHI ORDER

Seyed AmirHossein Asghari

Abstract:

Bektashi rituals, principles and beliefs have been thoroughly explained in the works of many
different scholars through many different approaches. This essay intends to assess the principles of
the Bektashi order of dervishes from the viewpoint of Baba Rexheb, a Bektashi baba who founded a
Bektashi lodge (teqe/tekke) in the United State of America and who published his voluminous
Islamic Mysticism and Bektashism in 1970. This researcher believes that this work of Baba
Rexheb can most accurately portray and reflect both the form and definition of Bektashi beliefs and
principles. Other deductions on the quiddity of this Sufi order can also be examined in his work.

Keywords: Bektashi order, Baba Rexheb, Bektashi principles, Islamic mysticism, Sufism
O people, you are the poor toward God; and God He is the Wealthy, the Praiseworthy (Qur'an
2000, 35:15)

Abrahamic religions in a simple division have two levels: one level deals with the orders which are
religions outward commands and prohibitions while the second level deals with the inward aspect
of religion and its spirituality. The first aspect is called Sharia While the second one is called
Tariqah or path. In Islamic Sufism, Tariqah refers to the inner side of Islam and therefore it is
called the meaning and spirit of religion. The relation between these two levels among many scholars
of Islamic Sufism is depicted as body and spirit. These aspects are in mutual cooperation: Spirit for
its manifest needs the body. This means that Tariqah or path for its emergence needs the commands
of Sharia. If there would be a Sharia without a Tariqah, according to Sufism, there remains no
meaning or spirit to Sharia.

In the history of all religions there always have been discussions on the authority or validity of one
dimension in favor of the other. The component of the first aspect mostly reduce religion to Sharia,
while the others emphasizing on a wider gamut of religion, including Tariqah.

Scholars and Bektashism

There is no common Idea on the religious tends of the Bektashi among scholars. It seems that there
is a challenge or sometimes paradoxical views on this issue. Some of the scholars has stressed on
non-Islamic bases of Bektashi beliefs. Presuppositions and religious trends most of the time deviated
the researches to different points. While some call Bektashi pagan and heterodox, others try to
depict them as Sunni, Shia, or sometimes a mixture of paganism, Christianity and Islam. More
interestingly there are some researches in which Bektashi order is ascribed to be affiliated to French
Masonic Lodges (Richard Davey,1897) and in another case to Denmah Jews and Sabbatai Zevis
(Reb Yakov, 2004) movement. Russian, Turkish, western or Shia or Sunni scholars looked upon
Bektashi order from their own point of views: Description like a pagan movement, Sufi order, Shia
or Sunni, mixture of paganism, Christianity and Islam are among the attributions that are appeared
in the works of different scholars regarding Bektashi order.

Author believes that such a controversial subject needs much more investigation than an article;
nevertheless we try to shed light on the issue as much as possible.

One character that has been attributed to Bektashi order was being liberal. In 1942 Ernestr Amsaur
has pointed out that In its doctrines and beliefs the Bektashi Order is liberal. It is certainly not
orthodox Sunnite, nor, for that matter, is it orthodox Shiite (Amsaur 1942, 7-9). On the other hand
some scholars noticed the respect for God, Prophet Muhammad and Ali among the Bektashi order
and linked it to Christian Trinity. Robert Elsie has mentioned, by keeping in mind Shia trend of
Bektashi order alludes to a form of trinity: The figures of Allah, Muhammed and Ali have thus
come to constitute a sort of Bektashi trinity (elsie 2010, 44). Later however he emphasizes that
The Bektashi, like other Shi'ites, revere the twelve imams, particularly Ali of course, and consider
themselves descendants of the sixth imam, Jafer Sadik. (elsie 2010, 44)

While in some place Stephen Schwartz (Schwartz 2005) speaks about heterodox and humanistic
outlook of Bektashi order, he also shows Shiit trends of Bektashi order: The Bektashis are Shias
and particularly committed to social justice; they promote secularism, public education, and the
emancipation of women, who often lead their rituals. (Schwartz 2005)

It seems that there is a mix between religious believe and social or political trends. Schwartz assumes
that Bektashis are Shia but at the same time apparently he wants to emphasize on some other
characters to separate them from other Shias or Muslims. With his idea it comes to mind that social
justice or public education are not among the teachings of religion and are humanistic. He as well
refers to some other habits of Bektashi people like permitting consumption of alcohol which is not a
religious trend but might be some individuals chose. It could happen for A follower of any religion
or religious school. For instance consumption of alcohol by Sunni Muslims in a particular country is
not a reason to say that Sunni Islam permits consumption of alcohol.

There is another assumption that Bektashis are among the Shia extremists. (Ghulat Shia). Matti
Moosa in his Extremist Shi'ites: The Ghulat Sects includes Bektashis along with Gizilbash and
other Shii extremist and defines extremist as "those Shiites who deify the Imam Aliand the rest of
the Imams" (Moosa 1988, xxiii). His research does not have good scholarly background however.

While analyzing Naim Frasheris (1846-1900) attempt during the Albanian re-birth (rilindja) period,
Ger Duijzing alludes to Naims idea on Bektashism as holder of intermediate position between
Islam and Christianity. He hoped that the heterodox and syncrebst Bektashis could eventually
supersede religious divisions in Albania and bridge the differences between Islam and Christianity
(Schwandner-Sievers 2002).

More researches however should be done on this claim. For Naims proposal could be interpreted in
an Islamic way. Quran calls Christians and Muslims to deal under the certain common points: say:
'people of the book, let us come to a common word between us and you that we will worship none
except allah, that we will associate none with him, and that none of us take others for lords besides
allah. (Quran,3-64)

In this essay, I intend to explore the encounter of Bektashi order or Bektashi Tariqah toward
Islam and especially Shia Islam, from a Bektashi babas view point. For this I will refer to the
Misticizma Islame dhe Bektashizma (Islamic Mysticism and Bektashism) a book written by Baba
Rexhebi in 1967 in Albanian Language. The mentioned book among the Albanian adherents of
Bektashism is the most valid and referable book on Bektashi beliefs and thoughts1 which is written
by a Bektashi Baba in the second half of the twenty century.

Baba Rejeb:

Baba Rejeb (1901-1995), (in Albanian Baba Rexheb) was born in south Albania in a city named
Gjirokaster. Author dose not intent to write Baba rejebs biography, rather he tries to find out how
he has depicted Islamic Mysticism and Bektashi believe in his Misticizma Islam dhe Bektashizma
(Islamic Mysticism and Bektahism). With a brief look one can find three important points in Baba
Rejebs life:

A. Becoming a celibate member of Bektashi Tekke of Gjirokaster of Albania at the age of

Sixteen and gaining his Bektashi knowledge and practice under the guidance of certain
Bektashi Babas. It means that he has got his knowledge from the last generation of the
powerful Babas at the end of Ottoman Empire and then during his life theoretically and

1. Dede Baba Edmound Brahimaj, the leader of Bektashi order in Albania told it to the author in a meeting in the
February of 2012.
 practically he transferred that knowledge to the others. In fact in the absence of religious and
Sufi practice enforced under the harsh encounter of Communist regime of Enver Hoxha he
was a vivid example and mentor of Bektashi order.
B. Immigrating to the United States of America and founding the Bektashi lodge in Detroit
suburb of Taylor. He was forced to leave his country for his disagreement with the
Communist regime. During the time when religious activities was banned in Albania, he
practiced and preached Bektashi believes and ceremonies in the Tekke of Detroit.
C. The book Misticizma Islame dhe Bektashizma that he wrote during his stay in the United
States of America. It is worth mentioning that mostly Bektashi teachings was passing from
one generation to another trough oral means. According to Baba Rejebs expression in the
introduction of his book, this is the first book of its kind written in Albanian language.(Baba
Rexhebi, p.7).

Baba Rejeb, Islamic Mysticism and Bektashi Order

The book Misticizma Islame dhe Bektashizma first published in 1967 in Michigan in the United
States of America. Later one third of the book translated into English by Bardhyl Pogoni (1925-
1985) and published in 1985. Hussein Abiva announces that: The book was undoubtedly written
for the general public, as it is evident that Baba Rexheb intended it to be a textbook of sorts for the
initiated as well as for those wishing a deeper appreciation of the Order. Mysticizma Islame dhe
Bektashizme was composed in Albanian and it consists of 389 pages. Regarding the importance of
the book there are some factors such as the author himself who was a Bektashi Sufi and gained his
knowledge of Bektashism from traditional mentors. Moreover the book includes not only Bektashi
teachings, but also theoretical concepts of Islamic mysticism and hagiography of Sufi saints from
different Islamic history. Therefor the book covers a larger era than mere Bektashism.

Misticizma Islame dhe Bektashizma has three main parts each of which contains many chapters.

First part speaks about Islamic mysticism, its definition, History and contemplation on the meaning
of some of the most important theoretical and practical aspects of it. History of Islamic Sufism and
its emergence also is regarded. In this part Baba Rejeb refers to Ibn Arabi and his school of thought
and with a sympathy he tries to explain some concepts such as Perfect man, Unity of existence,
Muhammadan Reality, pole and his role in Sufism and suchlike. He focuses on Islamic mysticism, its
saints, theoretical and practical aspects of it and finally within such context he introduces Bektashi
believes and thoughts to the reader. Islamic Mysticism and its evolution partially have been
discussed in the book and most importantly is Baba Rejebs approach to the mysticism. He begins
with the definition of mysticism and says that: Mysticism or Sufism according to the world of Islam
is spiritual life of Human.(Baba Rexhebi,2006) Then in more detail he explains it: it is a knowledge
that leads man to the path of Perfection, equipped with all moral principles along with His love
(Baba Rexhebi,2006) .In his definition by alluding to moral principles both theoretical and practical
aspects of mysticism is referred by Baba Rejeb. He then speaks of the goal of Sufism and says that:
within this manner man will become sacred, reaches to the highest steps of morals, and
discovers all the hidden treasures and merges and remains in the throne of God that in the language
of Islamic mysticism they call it subsistence with God (Baqa billah). (Baba Rexhebi, 2006).

To speak about Sufism, without any doubt Baba Rejeb refers to Koranic verses and Prophetic
narrations (adth). In his introduction there is no sign of mixture between different religions or any
heterodox beliefs. We cannot bring all his book in one article but the pattern in which he writes has
a manner, in which Koranic verses, Prophetic sayings, concepts of theoretical mysticism, mystical
interpretation of Koran and Hadith (tawil) are done within the Islamic atmosphere. It is in such a
way that no doubt remains that Bektashism according to Baba Rejeb is not a mixed religion or pagan
movement or belongs to Shia extremists (Ghulat).

To summarize first part we bring the titles of its chapters to give an overview to the reader. Chapters
of the first part are including: the foundation of spirituality, the early centuries of Islamic spiritualty,
the formative period of Sufism, the foundations of the Sufi orders, the 5th century of Islamic
spirituality and spirituality and philosophy.

With a short look at the above mentioned titles one can understand the knowledge of Baba rejeb
about Islamic mysticism and his unique role in revival of Bektashi beliefs in the second half of the
twentieth century. Moreover his writings show the effect of Akbarian school in Bektashi beliefs. In
this regard Schimel (1975) believes that Bektashi writers have not added anything to the teachings of
Ibn Arabi.
They believe in the forty degrees of descent and ascent, culminating in the Perfect
Man. In some of their best-known and most frequently recited poems (devriye), they have
tried to describe their participation in the ascending circles of existence, which leads
their poets to claim that they are one with the great masters of all religions. (Schimel
1975, 341)
The second part is dedicated to Sufi orders, especially Bektashi order and its thoughts and beliefs.
Here one can find if the definition of many scholars of Bektashi order matches the reality or not.

Beginning to speak about Bektashism, first of all Baba Rejeb (Misticizma Islame dhe Bektashizma,
p121) emphasizes on the fact that it is an Islamic Mystic order and deals with perfection of human
soul. The wayfarer in this order should seek closeness and love toward God, purifying his/her self
from all worldly material and desire and fulfill it with his love to reach to annihilation in God (Fana i
fillah) and then to survive in the state of subsistence to God(Baqa I billah). In speaking of Bektashi
principles he stresses upon the fact that Bektasism follows and respects all Islamic commands and
practices. Its basement is Koran and Prophetic sayings (a.s). Bektashism worships Allah the exalted
and prays to Him. Knows God as holder of the absolute power and creator of all existence being.
Admires Prophet Muhammad (a.s) and have a great respect toward Ali (a.s). (Baba Rexhebi, p.
122). He emphasizes then that Ali (a.s) according to many Sufi orders is the King of the Gods saints
(Shahi Evlija) and he has got the knowledge of the secret and mysterioes of the universe and
Wilayah from Prophet Mohammad (a.s). We have summarized Bektashi principles according to
Baba Rejeb as below:

- Faith and respect to the holy Quran

- Following the Hadith and tradition of Prophet Mohammad(PBUH)

- Deviation from the holy Quran and Prophetic Narrations and tradition is not accepted.

- Respect to the household of the prophet especially to Ali, Fatimah, Hasan and Hossein and
regarding Ali as the Master of Evlia (saints) because of certain Quranic orders and prophetic
narrations

- Bektashism understand Islam as religion of logic and reason, therefor performing the prayers
must be accompanied by understanding the meaning of it.

- Expression of the Importance of Muslims daily prayer (Salat) and stressing on importance of
self-understanding of the meaning of that duty, otherwise it is mere imitation. (Rexhebi
2006, 127-129)

What is mentioned above follows what Naim Frasheri emphasized on more than a hundred
years ago. He says:

The Bektashis believe in the True and Mighty God, in Muhammed Ali, Hadijah,
Fatimah, Hasan and Husein. They believe in the twelve imams that are: Imam Ali /
 Imam Hasan / Imam Husein / Imam Zeynel Abedin / Imam Muhammed Bakir /
Imam Jafar al Sadik / Imam Musa Kazim / Imam Ali Riza / Imam Muhammed Teki
/ Imam Ali Neki / Imam Hasan Askeri / Imam Muhammed Mehdi. (Frasheri
1896, 9)

By focusing on the last one hundred years ago, one can find no changes in Bektashi principles.
Baba Rejeb more over emphasizes on daily prayers and practice, fasting during the holy month
of Ramadan and stresses upon the fact that in addition to fasting during the ramadan, Bektashis
fast first nine days of Muharram to show their respect toward the martyrdom of Imam Hussein
(a.s).

To avoid the presuppositions and misunderstandings, while explaining the respect of Bektashis
to Allah, Muhammad and Ali, he soon alludes to the fact that: the meaning and importance that
Bektashis give to Allah-Mohammad and Ali is misinterpreted from all those who think and like
to fight and despise Bektashi principle (Rexhebi 2006)

Then he speaks about the order and the manner in which one might become Bektashi Sufi.

The third part of the book is dedicated to Bektashi masters, poets and saints. Baba Rejebs approach
in this part is not a historical approach and dealing with its detail. Rather he tries to enter into a
dialogue with those saints. He does not look at them as an object, for the objective view prevents
one to have intimacy to the spiritual world. Baba Raxheb in a metahistorical aspect finds sympathy
with all those Sufis. He breaks the historical time and joins them within a spiritual language: a simple
and at the same time deep language. The language of Sufi is a secret language. Here he brings
Bektashi poetries to show how the previous Babas and Dervishes devoted their life to their
Beloved. After bringing poems Baba interprets the meaning of some of those Sufi expressions.

Considering the Spiritual Discourse, Learning with an Islamic Master (Trix), Professor Frances
Trix shows how simple and at the same time deep are the teachings of Baba Rexheb. His language
was language of allusion (Isharat) and not that of announced expression (ibarat). Basically this is the
form of the religious mystical language. The language of announced expression (ibarat) will be
revealed by interpretation while the allusion (Isharat) language needs spiritual hermeneutics which is
a journey from outward (Zahir) to inward (Batin). Misunderstanding between these two aspects may
lead many to deviate from the real meaning of mysticism. As a result as it is mentioned before one
can see many antithetical interpretations about a Sufi order such as Bektashim.

Conclusion:
In what mentioned above, various viewpoints on Bektashi order have depicted. There have been
many different views on the quiddity of Bektashi beliefs. From mixture of Christianity and Islam to
the Shia extremist or Sunni roots are attributed to the Bektashis. But the question is why such a
different attribution has been ascribed to Bektashism. By considering the scholars work one can
come to this conclusion that instead of Bektashism itself, the scholars have studied behavior of
Some Bektashi adherence. In that way everyone can reach to different results. But it is important to
study the main text or spiritual leaders of any order to find out about its reality.

Author does not refuse the possibility of any kind of misbehavior among some in Bektashi order.
Behavior of that kind could be found in every society and among the adherence of every religion. It
is obvious that many scholars have attributed many different and paradoxical attributes to this order.
One can study on the reason why such assesses has happened. But in this essay we tried to shed
some light on the beliefs of Bektashi order from view point of a Bektashi Baba who has written an
effective book based on his direct knowledge from his traditional mentors.

By observing Baba rejebs work, there remains no doubt that Bektashi order principally is close to
Shia Islam. Not bringing witnesses from Erkan names that are written to explain how to practice
Sharia commands to the adherence of Bektashism, only Baba Rejebs work can prove this claim. His
emphasis on following (Shia) Imams is the best example. For from Henry Corbins (1971) point of
view in En Islam Iranien Shiism could be characterized as Imam centric. In all history of
Bektashism especially after the appearance of the second master (Balim Sultan) these trends are very
obvious among them.

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