The History of Alevism
The History of Alevism
The history of Alevism is shaped by a vast geography stretching from Mesopotamia to Khorasan and from Central Asia to Anatolia. It is a blend of the mystical (Sufi) interpretation of Islam, ancient Turkic beliefs, and the primordial culture of Anatolia. This history is not merely a sequence of events but a narrative of resistance by great spiritual masters (pirs), bards (ozans), and the oppressed.
We can examine the history of Alevism and the figures who shaped this path under the following headings:
1. Historical Turning Points and Roots
The Birth of Islam and Wilayah (Velayet): The historical roots of Alevism lie in the disputes over the caliphate following the passing of Prophet Muhammad and the concept of “Wilayah” (the spiritual leadership of Imam Ali). Imam Ali’s knowledge and sense of justice form the foundation of the Alevi faith.
The Event of Karbala (680): The martyrdom of Imam Hussein, the grandson of Prophet Muhammad, along with his 72 companions while resisting the tyranny of the Umayyad Caliph Yazid, is the most significant historical rupture in Alevism. Since then, Karbala has been the symbol of the dignified stance of the oppressed against the oppressor.
Transition to Khorasan and Anatolia: Between the 11th and 13th centuries, Turkmen tribes and the “Sages of Khorasan” (Horasan Erenleri) who arrived in Anatolia via Khorasan ensured the institutionalization of Alevism on Anatolian soil. In this process, ancient Turkic traditions (Shamanism / Kam-ism) were synthesized within a Sufi crucible.
2. Key Figures in Alevi History
The names that have carried this path to the present are not just religious leaders but also thinkers, poets, and social pioneers.
A. Primary Leaders
Imam Ali: He is the “Gate of Knowledge” and the “Shah of Justice.” In Alevism, he is the Murshid (spiritual guide) of the Path and the spiritual heir to Prophet Muhammad.
Imam Hussein: Known as “Shah-i Shahidan” (The Shah of Martyrs) for his resistance at Karbala, he represents the principle of never bowing down to injustice.
B. Anatolian Pirs
Haji Bektash Veli (13th Century): He is the Serçeşme (the primary source) of the Alevi-Bektashi path. He played a major role in the Islamization and Turkification of Anatolia. He systematized the faith with principles such as “Do not hurt, even if you are hurt” and “Be master of your hand, your tongue, and your loins” (Eline, beline, diline sahip ol).
Abdal Musa: One of the prominent caliphs of Haji Bektash Veli. He ensured the spread of the path through the lodge (tekke) he established in the Elmalı (Antalya) region and initiated the “Abdal Musa Cem” tradition.
Balim Sultan: Known as the “Second Pir” (Pir-i Sani), he is the figure who institutionalized and disciplined Bektashism.
C. The Seven Great Poets (Yedi Ulu Ozan)
The Alevi faith has reached the present day through the nefes (sacred verses) of bards rather than written scriptures. These seven names wrote the “constitution” of the faith through poetry:
Seyyid Nesimi (14th century): Martyred by being skinned alive for defending the idea that man is a manifestation of God (Enel Haq). One of the greatest devotees of the faith.
Shah Ismail Hatayi (16th century): The founder of the Safavid State. He left deep marks on the Alevi community through both his political and literary identity.
Fuzuli (16th century): Known for his work “Hadikatü’s-Süeda,” which recounts the Karbala incident, and his poems expressing love for the Ahl al-Bayt (the Family of the Prophet).
Yemini (16th century): Famous for his work “Faziletname,” which describes the virtues of Imam Ali.
Virani (16th century): Expressed love for the Twelve Imams and the Ahl al-Bayt in simple, plain language.
Pir Sultan Abdal (16th century): The voice of social resistance in Alevism. He stood against injustice, saying, “Let those who turn back do so, I shall not turn from my path,” and was martyred by hanging in Sivas.
Kul Himmet (16th century): A contemporary and companion of Pir Sultan Abdal. His deyiş (hymns) are still among the most performed works in Cems today.
3. Historical Institutions: The Hearth (Ocak) System
The most important building block of Alevi history is the “Ocak System.” Rather than a centralized structure, Alevism has been carried to the present through “hearths” (ocaks) led by Dedes, who are believed to be Seyyids (descendants of Prophet Muhammad). Hundreds of hearths, such as the Hubyar, Baba Mansur, and Kureyşan hearths, have ensured both the genetic and spiritual transmission of the faith.
4. Female Figures: The “Anabacı” Tradition
In Alevi history, women have participated not just alongside men but as primary practitioners of the path:
Kadıncık Ana (Fatma Nuriye): The spiritual daughter and companion of Haji Bektash Veli. She is one of the most important figures of the “Bacıyân-ı Rûm” (Sisters of Anatolia), an early Anatolian women’s organization.
Anşa Bacı: A powerful female figure in recent history (19th century) who led a community known by her name (the Anşa Bacılılar).
The history of Alevism was born as a cry against injustice in the Arabian Peninsula; it filtered through Iran, Khorasan, and Azerbaijan, reaching its perfection in Anatolia with Haji Bektash Veli. This history is kneaded with the peaceful language of Hünkar Haji Bektash, the rebellious saz (lute) of Pir Sultan, and the self-sacrificing soul of Nesimi. Today, Alevism stands upon the cultural and spiritual heritage left by these historical figures.
