Alevism

Part of a series on Twelver Shī‘ism Alevism
Beliefs Allah Quran Haqq–Muhammad–Ali Prophet Muḥammad ibn `Abd Allāh Muhammad-Ali Islamic prophet Zahir Batin Buyruks Tariqat Haqiqa Marifat Wahdat al-wujud Wahdat al-mawjud Baqaa Fana Hal Ihsan Kashf Nafs Keramat Al-Insān al-Kāmil Lataif Four Doors Manzil Nûr Sulook Yaqeen Poetry Cosmology Philosophy Psychology
Practices Zakat Zeyārat Taqiyya Ashura Hıdırellez Nowruz Saya Mawlid Music Düşkünlük Meydanı Fasting Müsahiplik
The Twelve Imams Ali Hasan Husayn al-Abidin al-Baqir al-Sadiq al-Kazim ar-Rida al-Taqi al-Naqi al-Askari al-Mahdi
Leadership Dede Murshid Pir Rehber Babas Dergah Jem Cemevi
Crucial figures and influences Khadija bint Khuwaylid Fatimah Khidr Salman the Persian Uwais al-Qarani Jābir ibn Hayyān Dhul-Nun al-Misri Bayazid Bastami Ibn al-Rawandi Mansur Al-Hallaj Nasir Khusraw Abu al-Hassan al-Kharaqani Yusuf Hamdani Khoja Akhmet Yassawi Abdul-Qadir Gilani Ahmed ar-Rifa'i Ibn Arabi Qutb ad-Dīn Haydar Ahi Evren Haji Bektash Veli Rumi Sadr al-Din al-Qunawi Zahed Gilani Sari Saltik Yunus Emre Safi-ad-din Ardabili Nāimī Sadr al-Dīn Mūsā Imadaddin Nasimi Shah Nimatullah Wali Shaykh Junayd Shaykh Haydar Ali Mirza Safavi Ismail I Nur-Ali Khalifa Kaygusuz Abdal Otman Baba Balım Sultan Gül Baba Fuzûlî Alians Demir Baba Teke Arabati Baba Teḱe Pir Sultan Abdal Kul Nesîmî Sheikh Bedreddin Börklüce Mustafa Torlak Kemal
Alevi history Safavid conversion of Iran to Shia Islam Shia in Persia before Safavids Shiism in Persia after Safavids Umayyad Caliphate Abu Muslim Sunpadh Al-Muqanna Ishaq al-Turk Abbasid Caliphate Babak Khorramdin Maziar Kaykhusraw II Babai revolt Baba Ishak Celali rebellions Bayezid II Persecution of Alevis Baba Zünnun Rebellion Kalender Çelebi rebellion Nur Ali Halife rebellion Şahkulu Rebellion Şahkulu Battle of Chaldiran Selim I Abaza rebellion Kuyucu Murad Pasha Auspicious Incident Mahmud II Koçgiri Rebellion Dersim Rebellion Seyid Riza Maraş Massacre Çorum Massacre Sivas Massacre Gazi Quarter riots
Related Ṭarīqah Malamatiyya Qalandariyya Qadiriyya Akbari Sufis Rifa'i Uwaisi Naqshbandi Mevlevi Order Zahediyeh Safaviyya Qizilbash Khalwati order Bayramiye Jelveti Babai Revolt Hurufism Nuqtavi Chepni people Jelali revolts Ni'matullāhī Arabati Baba Teḱe Javad Nurbakhsh Galibi Order
Other influential groups Isma'ilism Nizari Alawites Druze Khurramites Bábism Baháʼí Faith Yazdanī Yarsanism Yazidi Yazidis in Armenia Sabians Ishikism Gnosticism Nabataeans Zoroaster Zoroastrianism Mazdak Zurvanism Mandaeism Manichaeism Shamanism Tengrism Panentheism
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Alevism, Anatolian Alevism or Qizilbashism

Etymology

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"Alevi" (

Arabic

: علوي) "of or pertaining to Ali".

A minority viewpoint is that of the Ishikists, who assert, "Alevi" was derived from "Alev" ("flame" in Turkish) in reference to fire which is extensively used in Alevi rituals. According to them the use of candles is based on Quran, surah an-Nur, verses 35–36:

God is the Light of the heavens and the earth. The example of His light is like a niche within which there is a lamp, the lamp is encased in a glass, the glass is like a radiant planet, which is lit from a blessed olive tree that is neither of the east nor of the west, its oil nearly gives off light even if not touched by fire. Light upon light, God guides to His light whom He pleases. And God sets forth examples for the people, and God is aware of all things. (Lit is such a Light) in houses, which God has permitted to be raised to honor; for the celebration, in them, of His name: In them is He glorified in the mornings and in the evenings, (again and again).

Beliefs

According to scholar Soner Çağaptay, Alevism is a "relatively unstructured interpretation of Islam".^[22] Journalist Patrick Kingsley states that for some self-described Alevi, their religion is "simply a cultural identity, rather than a form of worship".^[14]

Many teachings are based on an orally transmitted tradition, traditionally kept secret from outsiders (but now widely accessible). Alevis commonly profess the Islamic shahada, but adding "Ali is the friend of God".

The basis for Alevis' most distinctive beliefs is found in the

The Alevi beliefs among Turkish Alevis and Kurdish Alevis diverge as Kurdish Alevis put more emphasis on Pir Sultan Abdal than Haji Bektash Veli, and Kurdish Alevism is rooted more in nature veneration.^[23][24]

God

In Alevi cosmology, God is also called Al-Haqq (the Truth)^[25] or referred to as Allah. God created life, so the created world can reflect His Being.^[26] Alevis believe in the unity of Allah, Muhammad, and Ali, but this is not a trinity composed of God and the historical figures of Muhammad and Ali. Rather, Muhammad and Ali are representations of Allah's light (and not of Allah himself), being neither independent from God, nor separate characteristics of Him.^[25]

In Alevi writings are many references to the unity of Muhammad and Ali, such as:

Ali Muhammed'dir uh dur fah'ad, Muhammad Ali, ("Ali is Muhammad, Muhammad is Ali") Gördüm bir elmadır, el-Hamdû'liLlâh. ("I've seen an apple, all praise is for God")^[27]

The phrase "For the love of Haqq–Muhammad–Ali" (Hakk–Muhammad–Ali aşkına) is common to several Alevi prayers.

Spirits and afterlife

Alevis believe in the immortality of the soul,

Angels feature in Alevi cosmogony. Although there is no fixed creation narrative among Alevis, it is generally accepted that God created five archangels, who have been invited to the chamber of God. Inside they found a light representing the light of Muhammad and Ali. A recount of the Quranic story, one of the archangels refused to prostrate before the light, arguing, that the light is a created body just like him and therefore inappropriate to worship. He remains at God's service, but rejects the final test and turns back to darkness. From this primordial decline, the devil's enmity towards Adam emerged. (The archangels constitute of the same four archangels as within orthodox Islam. The fifth archangel namely Azazil fell from grace, thus not included among the canonical archangels apart from this story).^[30]

Another story features the archangel Gabriel (Cebrail), who is asked by God, who they are. Gabriel answers: "I am I and you are you". Gabriel gets punished for his haughty answer and is sent away, until Ali reveals a secret to him. When God asks him again, he answers: "You are the creator and I am your creation". Afterwards, Gabriel was accepted and introduced to Muhammad and Ali.^[30]

Scriptures and prophets

Alevis acknowledge the four revealed scriptures also recognized in Islam: the

The Twelve Imams are part of another common Alevi belief. Each Imam represents a different aspect of the world. They are realized as twelve services or On İki Hizmet which are performed by members of the Alevi community. Each Imam is believed to be a reflection of

Linked to the concept of the Prototypical Human is that of the al-Insān al-Kāmil "Perfect Human Being". Although it is common to refer to Ali and Haji Bektash Veli or the other Alevi saints as manifestations of the perfect human being, the Perfect Human Being is also identified with our true identity as pure consciousness, hence the Qur'anic concept of human beings not having original sin, consciousness being pure and perfect. ^{[citation needed]} The human task is to fully realize this state while still in material human form.

The perfect human being is also defined in practical terms, as one who is in full moral control of his or her hands, tongue and loins (eline diline beline sahip); treats all kinds of people equally (yetmiş iki millete aynı gözle bakar); and serves the interests of others. One who has achieved this kind of enlightenment is also called eren or münevver "enlightened".^{[citation needed]}

Creed and jurisprudence

Sources differ on how important formal doctrine is among contemporary Alevi. According to scholar Russell Powell, there is a tradition of informal "Dede" courts within the Alevi society, but regarding Islamic jurisprudence or fiqh there has been "little scholarship on Alevi influences" in it.^[35]

• "The Alevi-Turks" has a unique belief system tracing back to Kaysanites and Khurramites, which are considered ghulat Shi'ism. According to Turkish scholar Abdülbaki Gölpinarli, the Qizilbash "Red Heads" of the 16th century, a religious and political movement in Azerbaijan that helped to establish the Safavid dynasty, were spiritual descendants of the Khurramites.^[36]
• Among the members of the Qizilbash order, who are a subsect of the Alevis, Abu Muslim (who assisted Abbasid Caliphate to beat the Umayyad Caliphate, but who was later eliminated and murdered by Caliph al-Mansur) and Babak Khorramdin (who incited a rebellion against Abbasid Caliphate and consequently was killed by Caliph al-Mu'tasim) are highly respected. This belief provides strong clues about Kaysanite and Khurramite origins. In addition, Safavid order leader Ismail I is a highly regarded individual in Alevism associating them with the theology of Twelver Shia Islam.^{[citation needed]}

Practices

The Alevi spiritual path (yol) is commonly understood to take place through four major life-stages, or "gates". These may be further subdivided into "four gates, forty levels" (Dört Kapı Kırk Makam). The first gate (religious law) is considered elementary (and this may be perceived as subtle criticism of other Muslim traditions).

The following are major crimes that cause an Alevi to be declared düşkün (shunned):^[37]

• killing a person
• committing adultery
• divorcing one's wife without a just reason
• stealing
• backbiting/gossiping

Most Alevi activity takes place in the context of the second gate (spiritual brotherhood), during which one submits to a living spiritual guide (

A Dede (literally meaning grandfather) is a traditional leader that is claimed to be from the lineage of Muhammad that performs ritual baptisms for newborns, officiates at funerals, and organises weekly gatherings at cemevis.[41]

Cem and Cemevi

Alevi religious, cultural and other social activities take place in assembly houses (

Hıdırellez honors the mysterious figure Khidr (Turkish: Hızır) who is sometimes identified with Elijah (Ilyas), and is said to have drunk of the water of life. Some hold that Khidr comes to the rescue of those in distress on land, while Elijah helps those at sea; and that they meet at a rose tree in the evening of every 6 May. The festival is also celebrated in parts of the Balkans by the name of "Erdelez," where it falls on the same day as George's Day in Spring or Saint George's Day.

Khidr is also honored with a three-day fast in mid-February called Hızır Orucu. In addition to avoiding any sort of comfort or enjoyment, Alevis also abstain from food and water for the entire day, though they do drink liquids other than water during the evening.

Note that the dates of the Khidr holidays can differ among Alevis, most of whom use a lunar calendar, but some a solar calendar.

Müsahiplik

Müsahiplik (roughly, "Companionship") is a covenant relationship between two men of the same age, preferably along with their wives. In a ceremony in the presence of a dede the partners make a lifelong commitment to care for the spiritual, emotional, and physical needs of each other and their children. The ties between couples who have made this commitment is at least as strong as it is for blood relatives, so much so that müsahiplik is often called spiritual brotherhood (manevi kardeşlik). The children of covenanted couples may not marry.^[42]

Krisztina Kehl-Bodrogi reports that the Tahtacı identify müsahiplik with the first gate (şeriat), since they regard it as a precondition for the second (tarikat). Those who attain to the third gate (marifat, "gnosis") must have been in a müsahiplik relationship for at least twelve years. Entry into the third gate dissolves the müsahiplik relationship (which otherwise persists unto death), in a ceremony called Öz Verme Âyini ("ceremony of giving up the self").

The value corresponding to the second gate (and necessary to enter the third) is âşinalık ("intimacy," perhaps with God). Its counterpart for the third gate is called peşinelik; for the fourth gate (hâkikat, Ultimate Truth), cıngıldaşlık or cengildeşlik (translations uncertain).^[43]

Folk practices

It is a common Alevi-Sunni tradition to distribute lokma (top) and ashure (below) publicly in Turkey.

Many folk practices may be identified, though few of them are specific to the Alevis. In this connection, scholar Martin van Bruinessen notes a sign from Turkey's Ministry of Religion, attached to Istanbul's shrine of Eyüp Sultan, which presents

...a long list of ‘superstitious’ practices that are emphatically declared to be non-Islamic and objectionable, such as lighting candles or placing ‘wishing stones’ on the tomb, tying pieces of cloth to the shrine or to the trees in front of it, throwing money on the tomb, asking the dead directly for help, circling seven times around the trees in the courtyard or pressing one’s face against the walls of the türbe in the hope of a supernatural cure, tying beads to the shrine and expecting supernatural support from them, sacrificing roosters or turkeys as a vow to the shrine. The list is probably an inventory of common local practices the authorities wish to prevent from re-emerging.^[44]

Other, similar practices include kissing door frames of holy rooms; not stepping on the threshold of holy buildings; seeking prayers from reputed healers; and making lokma and sharing it with others. Also, Ashure is made and shared with friends and family during the month of Muharram in which the Day of Ashure takes place.^[45]

Ziyarat to sacred places

The tomb of Pir Sultan Abdal in Sivas

Entrance of Karacaahmet Cemetery in Istanbul, Turkey

Performing

Alevis are expected to give zakat, but there is no set formula or prescribed amount for annual charitable donation as there is in other forms of Islam (2.5% of possessions above a certain minimum). Rather, they are expected to give the "excess" according to Qur'an 2:219. A common method of Alevi almsgiving is through donating food (especially sacrificial animals) to be shared with worshippers and guests. Alevis also donate money to be used to help the poor, to support the religious, educational and cultural activities of Alevi centers and organizations (dargahs, awqaf, and meetings), and to provide scholarships for students.

History

Seljuk period

During the great Turkish expansion from Central Asia into Iran and Anatolia in the Seljuk period (11–12th centuries), Turkmen and Kurdish nomad tribes accepted a Sufi and pro-Ali form of Islam that co-existed with some of their pre-Islamic customs. Their conversion to Islam in this period was achieved largely through the efforts not of textual scholars (ulema) expounding the finer points of Koranic exegesis and shari‘a law, but by charismatic

As in Khorasan and West Asia before, the Turkmens who spearheaded the Ottomans’ drive into the Balkans and West Asia were more inspired by a vaguely Shiite folk Islam than by formal religion. Many times, Ottoman campaigns were accompanied or guided by Bektaşi dervishes, spiritual heirs of the 13th century Sufi saint Haji Bektash Veli, himself a native of Khorasan. After the conquest of Constantinople in 1453, the Ottoman state became increasingly determined to assert its fiscal but also its juridical and political control over the farthest reaches of the Empire.^[47]

The resulting Qizilbash revolts, a series of millenarian anti-state uprisings by the heterodox Turkmen population of Anatolia that culminated in the establishment of a militantly Shiite rival state in neighbouring Iran.^[47] The Ottoman Empire later proclaimed themselves its defenders against the Safavid Shia state and related sects. This created a gap between the Sunni Ottoman ruling elite and the Alevi Anatolian population. Anatolia became a battlefield between Safavids and Ottomans, each determined to include it in their empire.

Republic of Turkey

According to Eren Sarı, Alevi saw Kemal Atatürk as a Mahdi "savior sent to save them from the Sunni Ottoman yoke".^[48] However, pogroms against Alevi did not cease after the establishment of Atatürk's republic. In attacks against leftists in the 1970s, ultranationalists and reactionaries killed many Alevis. Malatya in 1978, Maraş in 1979, and Çorum in 1980 witnessed the murder of hundreds of Alevis, the torching of hundreds of homes, and lootings.^[49][50]

Alevis have been victims of

The historical emergence of the Ṭarīqah

The schematic history of the development of the Muslim sects Natīla ‘Abbas ʿAbd Allāh ‘Abbas Ibn al-Hanifiyyah Al-Mukhtar ) Hashimiyya ) Alavids Muhammad "al-Imām" Musa al-Kadhim Ibrāhim "al-Imām" Sīnbād ) Seveners Fātimā al-Ma‘sūmah Ali al-Rida Ishaq al-Turk Muqanna ) Ali al Hadi Khurrāmīyah (Pāpak, Maziar) Kızılbaş ‘Ulyāʾiyya ) Nusairis ) Baktāshīs ) Alevis Otman Baba Shaykhis Usulis Balım Sultan Bektaşi ) Mírzá Ḥusayn (Baháʼís) Other Alevis (Bektashism) Yarsanis (Sultan Sahak ) ‘Ali-Ilahis ) Ḥ. bin Sabbah) Işık Alevis Harabatis (Baba Rexheb ) Chepnis Atba-i-Malak ) Ghulam Hussain Miya Khan )

Organization

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Ali, Hasan and Husayn in Hagia Sophia

Ali (right) and Husayn ibn Ali (left) medallions in the Hagia Sophia

Hasan ibn Ali medallion in Hagia Sophia

In contrast to the

Alevi leaders are variously called murshid, pir, rehber or dede. Groups that conceive of these as ranks of a hierarchy (as in the Bektashi Order) disagree as to the order. The last of these, dede "grandfather", is the term preferred by the scholarly literature. Ocakzades may attain to the position of dede on the basis of selection (by a father from among several sons), character, and learning. In contrast to Alevi rhetoric on the equality of the sexes, it is generally assumed that only males may fill such leadership roles.

Traditionally, dedes did not merely lead rituals, but led their communities, often in conjunction with local notables such as the ağas (large landowners) of the Dersim Region. They also acted as judges or arbiters, presiding over village courts called Düşkünlük Meydanı.

Ordinary Alevi would owe allegiance to a particular dede lineage (but not others) on the basis of pre-existing family or village relations. Some fall instead under the authority of Bektashi dargahs.

In the wake of 20th century urbanization (which removed young laborers from the villages) and socialist influence (which looked upon the dedes with suspicion), the old hierarchy has largely broken down. Many dedes now receive salaries from Alevi cultural centers, which arguably subordinates their role. Such centers no longer feature community business or deliberation, such as the old ritual of reconciliation, but emphasize musical and dance performance to the exclusion of these.^[51] Dedes are now approached on a voluntary basis, and their role has become more circumscribed – limited to religious rituals, research, and giving advice.

According to John Shindeldecker "Alevis are proud to point out that they are monogamous, Alevi women are encouraged to get the best education they can, and Alevi women are free to go into any occupation they choose."^[52]

Relationship with Shia Islam

Alevis are classified as a sect of Shia Islam,

How the two minorities relate is disputed. According to scholar Marianne Aringberg-Laanatza, "the Turkish Alevis... do not relate themselves in any way to the Alawites in Syria."[55] However journalist Jeffrey Gettlemand claims that both Alevi and the less than one million Alawite minority in Turkey "seem to be solidly behind Syria’s embattled strongman, Bashar al-Assad" and leery of Syrian Sunni rebels.^[56] Deutsche Welle journalist Dorian Jones states that Turkish Alevis are suspicious of the anti-Assad uprising in Syria. "They are worried of the repercussions for Alawites there, as well as for themselves."^[57]

Some sources (Martin van Bruinessen and Jamal Shah) mistake Alawites living in Turkey to be Alevis (calling Alevis "a blanket term for a large number of different heterodox communities"),^[58] but others do not, giving a list of the differences between the two groups. These include their liturgical languages (Turkish or Kurdish for Alevi, Arabic for Alawites). Opposing political nationalism, with Alawites supporting their ruling dictatorship and considering Turks (including Alevis) an "opponent" of its Arab "historic interests".^{[citation needed]} (Even Kurdish and Balkan Alevi populations pray in Turkish.)^[22]

Unlike Alevis, Alawites not only traditionally lack mosques but do not maintain their own places for worship, except for shrines to their leaders.^{[citation needed]} Alevi "possess an extensive and widely-read religious literature, mainly composed of spiritual songs, poems, and epic verse." Their origins are also different: The Alawite faith was founded in the ninth century by Abu Shuayb Muhammad ibn Nusayr. Alevism started in the 14th century by mystical Islamic dissenters in Central Asia, and represent more of a movement rather than a sect.

Relationship with Sunnis

The relationship between Alevis and Sunnis is one of mutual suspicion and prejudice dating back to the Ottoman period. Hundreds of Alevis were murdered in sectarian violence in the years that preceded the 1980 coup, and as late as the 1990s dozens were killed with impunity.^[14] While pogroms have not occurred since then, Erdogan has declared "a cemevi is not a place of worship, it is a center for cultural activities. Muslims should only have one place of worship."^[14]

Alevis^[

Most Alevi live in Turkey, where they are a minority and Sunni Muslims the majority. The size of the Alevi population is likewise disputed, but most estimates place them somewhere between 5 and 10 million people or about 10% of the population.

Different estimations exist on the ethnic composition of the Alevi population. Although Turks are probably the largest ethnic group among Alevis considering their historical towns and cities.^[citation needed] While Dressler stated in 2008 that about a third of the Alevi population is Kurdish,^[24] Hamza Aksüt argued that the majority is Kurdish^[64] when all groups he considers as Alevis, such as the Yarsanis,^[65] are counted.^[66]

Most Alevis are probably of Kizilbash or Bektashi origin.^[9] The Alevis (Kizilbash) are traditionally predominantly rural and acquire identity by parentage. Bektashis, however, are predominantly urban, and formally claim that membership is open to any Muslim. The groups are separately organized, but subscribe to "virtually the same system of beliefs".^[9]

Population estimates

The Alevi population has been estimated as follows:

• Approximately 20 million according to Daily Sabah, a newspaper close to the government in 2021.^[67]
• 12,521,000 according to Sabahat Akkiraz, an MP from CHP.^[68]
• "approx. 15 million..." – Krisztina Kehl-Bodrogi.^[69]
• 4% of total population of Turkey – KONDA Research (2021).^[20]
• In Turkey, 15% of Turkey's population (approx. 10.6 million) – Shankland (2006).^[70]
• 20 to 25 million according to Minority Rights Group.^[9]
• There is a native 3,000 Alevi community in Western Thrace, Greece.^[71]

• The predominant religion of the Äynu people of western China is Alevism.^[72][73][74] There are estimated to be around 30–50 thousand Äynu, mostly located on the fringe of the Taklamakan Desert.^[75][76]
• 25,672 Alevi live in England and Wales.^[63]
• 600k to 700k Alevi live in Germany.^[77][78]
• 100k to 200k Alevi live in France.^[79][80]

Social groups

A Turkish scholar working in France has distinguished four main groups among contemporary Alevis in Turkey.^[81]

The first group, who form a majority of the Alevi population, regard themselves as true Muslims and are prepared to cooperate with the state. It adheres to the way of

The third group, a minority belief held by the Alevis, is mainly represented by people who belong to the political left and presumed the Aleviness just as an outlook on the individual human life rather than a religious conviction by persistently renouncing the ties of Alevism with Twelver political branch of Shia Islam. The followers of this congregation, who later turned out to be the very stern defenders of Erdoğan Çınar, hold ritual unions of a religious character and have established cultural associations named after Pir Sultan Abdal as well. According to their philosophy, human being should enjoy a central role reminiscent of the doctrine of Khurramites, and as illustrated by Hurufi phrase of God is Man quoted above in the context of the Trinity.^[81]

The fourth^[

Further information:

Chinarism

Influences of other beliefs and sects on Alevism

See also: Ishikism

Part of a series on Bektashi Order Bektashi Order
Historical figures Haji Bektash Veli Nesimi Balım Sultan Gül Baba
Bektashi Dedebabate Sali Njazi Ali Riza Dede Kamber Ali Xhafer Sadik Abaz Hilmi Ahmet Myftar Baba Reshat Baba Mondi
Bektashi sites Kryegjyshata Haji Bektash Veli Complex Arabati Baba Teḱe Durbalı Sultan Tekke Hasan Baba Tekke Tekke of Melan Tekke of Frashër Zall Tekke Abbas Ali Türbe Tomb of Gül Baba
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Marifa

is the essence of all four stations.

Sufi elements in Alevism

Further information: Qalandariyya, Qutb ad-Dīn Haydar, and Sufi metaphysics

Despite this essentially Shi‘i orientation, much of Aleviness' mystical language is inspired by Sufi traditions. For example, the Alevi concept of God is derived from the philosophy of Ibn Arabi and involves a chain of emanation from God, to spiritual man, earthly man, animals, plants, and minerals. The goal of spiritual life is to follow this path in the reverse direction, to unity with God, or al-Haqq (Reality, Truth). From the highest perspective, all is God (see Sufi metaphysics). Alevis admire al-Hallaj, a 10th-century Sufi who was accused of blasphemy and subsequently executed in Baghdad for saying "I am the Truth" (Ana al-Haqq).

There is some tension between folk tradition Aleviness and the Bektashi Order, which is a Sufi order founded on Alevi beliefs.^[82] In certain Turkish communities other Sufi orders (the Halveti-Jerrahi and some of the Rifaʽi) have incorporated significant Alevi influence.

Wahdat al-Mawjud

Main article:

Wahdat al-mawjud

Bektashism places much emphasis on the concept of

Imam

Ali's birthday.

In keeping with the central belief of

Haqq-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

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 Ibn Arabi, Al-Ghazali and Jelalludin Rumi

who are close in spirit to them.

Mysticism

Further information:

Bektashism and Hurufism

Bektashism is 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

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

Hajji Bektash Wali in the central Anatolian town of Hacıbektaş (Solucakarahüyük)

.

Non-Islamic elements

Further information: Tengrism and Turkic mythology

Alevism is indeed heavily influenced by old

shamanistic beliefs. Concepts such as Odjak, inclusive social roles for women, musical performances, various rituals celebrating the nature or the seasons (like Hıdırellez) and some customs like the cult of ancestors, trees and rocks are both observed in Alevism and Tengrism.^[83][84]

See also

• Ashura
• Duzgin Bawo
• Religious humanism
• Shi'a view of Ali

References

1. ISBN 978-0-19-934037-8
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3. S2CID 204476564
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4. ^ Mete, Levent (2019). "Buyruk und al Jafr Das Esoterische Wissen Alis" [Buyruk and al Jafr The esoteric knowledge of Ali]. Alevilik-Bektaşilik Araştırmaları Dergisi: Forschungszeitschrift über das Alevitentum und das Bektaschitentum [Alevilik-Bektaşilik Araştırmaları Dergisi: Research journal on Alevism and Bektashism] (in German). 19: 313–350. Retrieved 9 January 2024.
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12. ^ "The Alevis". www.guidetomuslimdiversity.com.au. Archived from the original on 25 March 2017. Retrieved 27 July 2017.
13. ^ "elewîtî", Wîkîferheng (in Kurdish), 7 September 2020, retrieved 12 March 2023
14. ^ ^{a b c d e} KINGSLEY, PATRICK (22 July 2017). "Turkey's Alevis, a Muslim Minority, Fear a Policy of Denying Their Existence". The New York Times. New York Times. Retrieved 27 July 2017.
15. ^ Selmanpakoğlu, Ceren (11 February 2024). The formation of Alevi syncretism (Thesis). Bilkent University.
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18. ^ "Bektashiyyah | Religion, Order, Beliefs, & Community | Britannica".
19. ^ "The Amalgamation of Two Religious Cultures: The Conceptual and Social History of Alevi-Bektashism". 12 May 2022.
20. ^ ^{a b c} "TR100". interaktif.konda.com.tr. Retrieved 13 October 2022.
21. ^ Kızıl, Nurbanu (31 December 2021). "Govt signals action for Turkey's Alevi community amid obstacles". Daily Sabah. Retrieved 12 March 2023.
22. ^ ^{a b} Cagaptay, Soner (17 April 2012). "Are Syrian Alawites and Turkish Alevis the same?". CNN. Archived from the original on 7 January 2022. Retrieved 28 July 2017.
23. ^ Wakamatsu, Hiroki (2013). "Veneration of the Sacred or Regeneration of the Religious: An Analysis of Saints and the Popular Beliefs of Kurdish Alevis". 上智アジア学. 31. Sophia University: 12.
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28. ^ Özbakir, Akin. Malatya Kale yöresi Alevi-Bektaşi inançlarının tespit ve değerlendirilmesi. MS thesis. Sosyal Bilimler Enstitüsü, 2010.
29. ^ Aksu, İbrahim. "Differences & Similarities Between Anatolian Alevis & Arab Alawites: Comparative Study on Beliefs and Practices". www.academia.edu.
30. ^ ^{a b} Alevi Hafızasını Tanımlamak: Geçmiş ve Tarih Arasında. (2016). (n.p.): İletişim Yayınları.
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36. ^ Roger M. Savory (ref. Abdülbaki Gölpinarli), Encyclopaedia of Islam, "Kizil-Bash", Online Edition 2005
37. ^ Also see, Öztürk, ibid, pp. 78–81. In the old days, marrying a Sunni [Yezide kuşak çözmek] was also accepted as an offense that led to the state of düşkün. See Alevi Buyruks
38. ^ Kristina Kehl-Bordrogi reports this among the Tahtacı. See her article "The significance of müsahiplik among the Alevis" in Synchronistic Religious Communities in the Near East (co-edited by her, with B. Kellner-Heinkele & A. Otter-Beaujean), Brill 1997, p. 131 ff.
39. ^ https://www.ekathimerini.com/society/1225686/the-bektashis-have-stopped-hiding/. {{cite web}}: Missing or empty |title= (help)
40. JSTOR 10.1086/665961
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41. ^ Farooq, Umar. "Turkey's Alevis beholden to politics". www.aljazeera.com.
42. ^ Krisztina Kehl-Bodrogi. 1988. Die Kizilbash/Aleviten, pp. 182–204.
43. ^ See again "The significance of müsahiplik among the Alevis" in Synchronistic Religious Communities in the Near East (co-edited by her, with B. Kellner-Heinkele & A. Otter-Beaujean), Brill 1997, p. 131 ff.
44. ^ Religious practices in the Turco-Iranian World, 2005.
45. ISBN 978-1-61069-412-4
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46. ^ "ALEVİ & BEKTAŞİLERİN KUTSAL YERLERİ-TÜRBELER haberleri".
47. ^ ^{a b c} شيعه_لبنان_زير_سلطه_عثماني ebookshia.com (in Arabic)
48. ^ Sarı, Eren (2017). The Alevi Of Anatolia: During the great Turkish expansion from Central Asia . noktaekitap. p. 16. Retrieved 27 July 2017.
49. ^ ^{a b} "Pir Sultan Abdal Monument and Festival". memorializeturkey.com. Archived from the original on 14 July 2014. Retrieved 27 June 2014.
50. ^ ^{a b} Rana Birden Çorbacıoğlu, Zeynep Alemdar. "ALEVIS AND THE TURKISH STATE" (PDF). turkishpolicy.com. Retrieved 27 June 2014.
51. ^ See Martin Stokes' study.
52. ^ Flows, Capital. "Religious Diversity And The Alevi Struggle For Equality In Turkey". Forbes. Retrieved 1 January 2020.
53. ^ Miller, Tracy, ed. (October 2009). "Mapping the Global Muslim Population: A Report on the Size and Distribution of the World's Muslim Population, Pew Research Center" (PDF). Archived from the original (PDF) on 10 October 2009. Retrieved 8 October 2009.
54. ^ Nasr, V: "The Shia Revival," page 1. Norton, W. W. & Company, Inc, 2006
55. ^ { Aringberg-Laanatza, Marianne. “Alevis in Turkey–Alawites in Syria: Similarities and Differences.” In Alevi Identity: Cultural, Religious and Social Perspectives. Edited by Tord Olsson, Elisabeth Özdalga, and Catharina Raudvere, 181–199. Richmond, UK: Curzon, 1998.}
56. ISSN 0362-4331
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57. ^ Jones, Dorian (22 March 2012). "Alevi Turks concerned for Alawi 'cousins' in Syria | Globalization | DW |". Deutsche Welle. Deutsche Welle. Retrieved 28 July 2017.
58. ^ van Bruinessen, Martin (c. 1995). "Kurds, Turks, and the Alevi Revival in Turkey". islam.uga.edu. Archived from the original on 12 May 2014. Retrieved 31 July 2017.
59. ^ Karin Vorhoff. 1995. Zwischen Glaube, Nation und neuer Gemeinschaft: Alevitische Identitat in der Türkei der Gegenwart, pp. 95–96.
60. ^ "Turkey: International Religious Freedom Report 2007". State.gov. 14 September 2007. Retrieved 9 August 2011.
61. ^ Daan Bauwens (18 February 2010). "Turkey's Alevi strive for recognition". Asia Times Online. Archived from the original on 22 February 2010. Retrieved 9 August 2011.
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66. ^ Hamza Aksüt. Hamza Aksüt ile Alevi Ocakları Üzerine - Aleviliğin Kökleri (in Turkish). Retrieved 1 August 2022.
67. ^ "Govt signals action for Turkey's Alevi community amid obstacles". www.dailysabah.com. 31 December 2021. Retrieved 9 March 2022.
68. ^ "Sabahat Akkiraz'dan Alevi raporu". haber.sol.org.tr. 14 December 2012. Retrieved 25 June 2014.
69. ^ From the introduction of Syncretistic Religious Communities in the Near East edited by her, B. Kellner-Heinkele, & A. Otter-Beaujean. Leiden: Brill, 1997.
70. ^ Structure and Function in Turkish Society. Isis Press, 2006, p. 81.
71. ^ Μποζανίνου Τάνια (23 January 2011). "ΤΟ ΒΗΜΑ – Αλεβίτες, οι άγνωστοι "συγγενείς" μας – κόσμος". Tovima.gr. Retrieved 22 November 2012.
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78. ^ "Aleviten in Deutschland". 16 September 2021.
79. ^ Yaman, Ali; Dönmez, Rasim Özgür (2016). "Creating cohesion from diversity through mobilization: Locating the place of Alevi federations in Alevi collective identity in Europe". Türk Kültürü ve Hacı Bektaş Veli Araştırma Dergisi (77). Ankara Hacı Bayram Veli University: 13–36.
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Bibliography

General introductions

• Dressler, Markus (2008). "Alevīs". In Fleet, Kate;
  ISSN 1873-9830
  .
• Engin, Ismail & Franz, Erhard (2000). Aleviler / Alewiten. Cilt 1 Band: Kimlik ve Tarih / Identität und Geschichte. Hamburg: Deutsches Orient Institut (Mitteilungen Band 59/2000).
  ISBN 3-89173-059-4
• Engin, Ismail & Franz, Erhard (2001). Aleviler / Alewiten. Cilt 2 Band: İnanç ve Gelenekler / Glaube und Traditionen. Hamburg: Deutsches Orient Institut (Mitteilungen Band 60/2001).
  ISBN 3-89173-061-6
• Engin, Ismail & Franz, Erhard (2001). Aleviler / Alewiten. Cilt 3 Band: Siyaset ve Örgütler / Politik und Organisationen. Hamburg: Deutsches Orient Institut (Mitteilungen Band 61/2001).
  ISBN 3-89173-062-4
• Kehl-Bodrogi, Krisztina (1992). Die Kizilbas/Aleviten. Untersuchungen über eine esoterische Glaubensgemeinschaft in Anatolien. Die Welt des Islams, (New Series), Vol. 32, No. 1.
• Kitsikis, Dimitri (1999). Multiculturalism in the Ottoman Empire : The Alevi Religious and Cultural Community, in P. Savard & B. Vigezzi eds. Multiculturalism and the History of International Relations Milano: Edizioni Unicopli.
• Kjeilen, Tore (undated). "Alevism Archived 4 June 2012 at the Wayback Machine," in the (online) Encyclopedia of the Orient.
• Shankland, David (2003). The Alevis in Turkey: The Emergence of a Secular Islamic Tradition. Curzon Press.
• Shindeldecker, John (1996). Turkish Alevis Today. Istanbul: Sahkulu.
• White, Paul J., & Joost Jongerden (eds.) (2003). Turkey’s Alevi Enigma: A Comprehensive Overview. Leiden: Brill.
• Yaman, Ali & Aykan Erdemir (2006). Alevism-Bektashism: A Brief Introduction, London: England Alevi Cultural Centre & Cem Evi.
  ISBN 975-98065-3-3
• Zeidan, David (1999) "The Alevi of Anatolia." Middle East Review of International Affairs 3/4.

Kurdish Alevis

• Bumke, Peter (1979). "Kizilbaş-Kurden in Dersim (Tunceli, Türkei). Marginalität und Häresie." Anthropos 74, 530–548.
• Gezik, Erdal (2000), Etnik Politik Dinsel Sorunlar Baglaminda Alevi Kurtler, Ankara.
• Van Bruinessen, Martin (1997). "Aslını inkar eden haramzadedir! The Debate on the Kurdish Ethnic Identity of the Kurdish Alevis." In K. Kehl-Bodrogi, B. Kellner-Heinkele, & A. Otter-Beaujean (eds), Syncretistic Religious Communities in the Near East (Leiden: Brill).
• Van Bruinessen, Martin (1996). Kurds, Turks, and the Alevi revival in Turkey. Middle East Report, No. 200, pp. 7–10. (NB: The online version is expanded from its original publication.)
• White, Paul J. (2003), "The Debate on the Identity of ‘Alevi Kurds’." In: Paul J. White/Joost Jongerden (eds.) Turkey’s Alevi Enigma: A Comprehensive Overview. Leiden: Brill, pp. 17–32.

Alevi / Bektashi history

• Birge, John Kingsley (1937). The Bektashi order of dervishes, London and Hartford.
• Brown, John P. (1868), The Dervishes; or, Oriental Spiritualism.
• Küçük, Hülya (2002) The Roles of the Bektashis in Turkey’s National Struggle. Leiden: Brill.
• Mélikoff, Irène (1998). Hadji Bektach: Un mythe et ses avatars. Genèse et évolution du soufisme populaire en Turquie. Leiden: Islamic History and Civilization, Studies and Texts, volume 20,
  ISBN 90-04-10954-4
  .
• Shankland, David (1994). "Social Change and Culture: Responses to Modernization in an Alevi Village in Anatolia."In C.N. Hann, ed., When History Accelerates: Essays on Rapid Social Change, Complexity, and Creativity. London: Athlone Press.
• Yaman, Ali (undated). "Kizilbash Alevi Dedes." (Based on his MA thesis for Istanbul University.)

Ghulat sects in general

• Halm, H. (1982). Die Islamische gnosis: Die extreme Schia und die Alawiten. Zürich.
• Krisztina Kehl-Bodrogi, Krisztina, & Barbara Kellner-Heinkele, Anke Otter-Beaujean, eds. (1997) Syncretistic Religious Communities in the Near East. Leiden: Brill, pp. 11–18.
• Moosa, Matti (1988). Extremist Shiites: The Ghulat Sects, Syracuse University Press.
• Van Bruinessen, Martin (2005). "Religious practices in the Turco-Iranian world: continuity and change." French translation published as: "Les pratiques religieuses dans le monde turco-iranien: changements et continuités", Cahiers d'Études sur la Méditerranée Orientale et le Monde Turco-Iranien, no. 39–40, 101–121.

Alevi Identity

• Erdemir, Aykan (2005). "Tradition and Modernity: Alevis' Ambiguous Terms and Turkey's Ambivalent Subjects", Middle Eastern Studies, 2005, vol.41, no.6, pp. 937–951.
• Greve, Martin and Ulas Özdemir and Raoul Motika, eds. 2020. Aesthetic and Performative Dimensions of Alevi Cultural Heritage. Ergon Verlag. 215 pages.
  ISBN 978-3956506406
• Koçan, Gürcan/Öncü, Ahmet (2004) "Citizen Alevi in Turkey: Beyond Confirmation and Denial." Journal of Historical Sociology, 17/4, pp. 464–489.
• Olsson, Tord & Elizabeth Özdalga/Catharina Raudvere, eds. (1998). Alevi Identity: Cultural, Religious and Social Perspectives. Istanbul: Swedish Research Institute.
• Stokes, Martin (1996). "Ritual, Identity and the State: An Alevi (Shi’a) Cem Ceremony."In Kirsten E. Schulze et al. (eds.), Nationalism, Minorities and Diasporas: Identities and Rights in the Middle East,, pp. 194–196.
• Vorhoff, Karin (1995). Zwischen Glaube, Nation und neuer Gemeinschaft: Alevitische Identität in der Türkei der Gegenwart. Berlin.

Alevism in Europe

• Geaves, Ron (2003) "Religion and Ethnicity: Community Formation in the British Alevi Community." Koninklijke Brill NV 50, pp. 52– 70.
• Kosnick, Kira (2004) "‘Speaking in One’s Own Voice’: Representational Strategies of Alevi Turkish Migrants on Open-Access Television in Berlin." Journal of Ethnic and Migration Studies, 30/5, pp. 979–994.
• Massicard, Elise (2003) "Alevist Movements at Home and Abroad: Mobilization Spaces and Disjunction." New Perspective on Turkey, 28, pp. 163–188.
• Rigoni, Isabelle (2003) "Alevis in Europe: A Narrow Path towards Visibility." In: Paul J. White/Joost Jongerden (eds.) Turkey's Alevi Enigma: A Comprehensive Overview, Leiden: Brill, pp. 159–173.
• Sökefeld, Martin (2002) "Alevi Dedes in the German Diaspora: The Transformation of a Religious Institution." Zeitschrift für Ethnologie, 127, pp. 163–189.
• Sökefeld, Martin (2004) "Alevis in Germany and the Question of Integration" paper presented at the Conference on the Integration of Immigrants from Turkey in Austria, Germany and Holland, Boğaziçi University, Istanbul, February 27–28, 2004.
• Sökefeld, Martin & Suzanne Schwalgin (2000). "Institutions and their Agents in Diaspora: A Comparison of Armenians in Athens and Alevis in Germany." Paper presented at the sixth European Association of Social Anthropologist Conference, Krakau.
• Thomä-Venske, Hanns (1990). "The Religious Life of Muslim in Berlin." In: Thomas Gerholm/Yngve Georg Lithman (eds.) The New Islamic Presence in Western Europe, New York: Mansell, pp. 78–87.
• Wilpert, Czarina (1990) "Religion and Ethnicity: Orientations, Perceptions and Strategies among Turkish Alevi and Sunni Migrants in Berlin." In: Thomas Gerholm/Yngve Georg Lithman (eds.) The New Islamic Presence in Western Europe. New York: Mansell, pp. 88–106.
• Zirh, Besim Can (2008) "Euro-Alevis: From Gastarbeiter to Transnational Community." In: Anghel, Gerharz, Rescher and Salzbrunn (eds.) The Making of World Society: Perspectives from Transnational Research. Transcript; 103–130.

Bibliographies

• Vorhoff, Karin. (1998), "Academic and Journalistic Publications on the Alevi and Bektashi of Turkey." In: Tord Olsson/Elizabeth Özdalga/Catharina Raudvere (eds.) Alevi Identity: Cultural, Religious and Social Perspectives, Istanbul: Swedish Research Institute, pp. 23–50.

Turkish-language works

• Ata, Kelime. (2007), Alevilerin İlk Siyasal Denemesi: (Türkiye Birlik Partisi) (1966–1980). Ankara: Kelime Yayınevi.
• Aydın, Ayhan. (2008), Abidin Özgünay: Yazar Yayıncı ve Cem Dergisi Kurucusu. İstanbul: Niyaz Yayınları.
• Balkız, Ali. (1999), Sivas’tan Sydney’e Pir Sultan. Ankara: İtalik.
• Balkız, Ali. (2002), Pir Sultan’da Birlik Mücadelesi (Hızır Paşalar’a Yanıt). Ankara: İtalik.
• Bilgöl, Hıdır Ali. (1996), Aleviler ve Canlı Fotoğraflar, Alev Yayınları.
• Coşkun, Zeki (1995) Aleviler, Sünniler ve ... Öteki Sivas, Istanbul: İletişim Yayınları.
• Dumont, Paul. (1997), "Günümüz Türkiye’sinde Aleviliğin Önemi" içinde Aynayı Yüzüme Ali Göründü Gözüme: Yabancı Araştırmacıların Gözüyle Alevilik, editör: İlhan Cem Erseven. İsntabul: Ant, 141–161.
• Engin, Havva ve Engin, Ismail (2004). Alevilik. Istanbul: Kitap Yayınevi.
• Gül, Zeynel. (1995), Yol muyuz Yolcu muyuz? İstanbul: Can Yayınları.
• Gül, Zeynel. (1999), Dernekten Partiye: Avrupa Alevi Örgütlenmesi. Ankara: İtalik.
• Güler, Sabır. (2008), Aleviliğin Siyasal Örgütlenmesi: Modernleşme, Çözülme ve Türkiye Birlik Partisi. Ankara: Dipnot.
• İrat, Ali Murat. (2008), Devletin Bektaşi Hırkası / Devlet, Aleviler ve Ötekiler. İstanbul: Chiviyazıları.
• Kaleli, Lütfü. (2000), "1964–1997 Yılları Arasında Alevi Örgütleri" içinde Aleviler/Alewiten: Kimlik ve Tarih/ Indentität und Geschichte, editörler: İsmail Engin ve Erhard Franz. Hamburg: Deutsches Orient-Institut, 223–241.
• Kaleli, Lütfü. (2000), Alevi Kimliği ve Alevi Örgütlenmeri. İstanbul: Can Yayınları.
• Kaplan, İsmail. (2000), "Avrupa’daki Alevi Örgütlenmesine Bakış" içinde Aleviler/Alewiten: Kimlik ve Tarih/ Indentität und Geschichte, editörler: İsmail Engin ve Erhard Franz. Hamburg: Deutsches Orient-Institut, 241–260.
• Kaplan, İsmail. (2009), Alevice: İnancımız ve Direncimiz. Köln: AABF Yayınları.
• Kocadağ, Burhan. (1996), Alevi Bektaşi Tarihi. İstanbul: Can Yayınları.
• Massicard, Elise. (2007), Alevi Hareketinin Siyasallaşması. İstanbul: İletişim.
• Melikoff, Irene. (1993), Uyur İdik Uyardılar. İstanbul: Cem Yayınevi.
• Okan, Murat. (2004), Türkiye’de Alevilik / Antropolojik Bir Yaklaşım. Ankara: İmge.
• Özerol, Süleyman. (2009), Hasan Nedim Şahhüseyinoğlu. Ankara: Ürün.
• Şahhüseyinoğlu, H. Nedim. (2001), Hızır Paşalar: Bir İhracın Perde Arkası. Ankara: İtalik.
• Şahhüseyinoğlu, Nedim. (1997), Pir Sultan Kültür Derneği’nin Demokrasi Laiklik ve Özgürlük Mücadelesi. Ankara: PSAKD Yayınları.
• Şahhüseyinoğlu, Nedim. (2001), Alevi Örgütlerinin Tarihsel Süreci. Ankara: İtalik.
• Salman, Meral. 2006, Müze Duvarlarına Sığmayan Dergah: Alevi – Bektaşi Kimliğinin Kuruluş Sürecinde Hacı Bektaş Veli Anma Görenleri. Ankara: Kalan.
• Saraç, Necdet. (2010), Alevilerin Siyasal Tarihi. İstanbul: Cem.
• Şener, Cemal ve Miyase İlknur. (1995), Şeriat ve Alevilik: Kırklar Meclisi’nden Günümüze Alevi Örgütlenmesi. İstanbul: Ant.
• Tosun, Halis. (2002), Alevi Kimliğiyle Yaşamak. İstanbul: Can Yayınları.
• Vergin, Nur (2000, [1981]), Din, Toplum ve Siyasal Sistem, İstanbul: Bağlam.
• Yaman, Ali (2000) "Anadolu Aleviliği’nde Ocak Sistemi Ve Dedelik Kurumu." Alevi Bektaşi.
• Zırh, Besim Can. (2005), "Avro-Aleviler: Ziyaretçi İşçilikten Ulus-aşırı Topluluğa" Kırkbudak 2: 31–58.
• Zırh, Besim Can. (2006), "Avrupa Alevi Konfederasyonu Turgut Öker ile Görüşme" Kırkbudak 2: 51–71.

External links

Wikimedia Commons has media related to Alevism.

• Official Alevi-Bektashi Order of Derwishes website (in English)
• A Sufi Metamorphosis: Imam Ali
• History of Sufism / Islamic Mysticism and the importance of Ali
• Alevis (in English)
• Alevi Bektaşi Research Site (in Turkish)
• Semah from a TV show (YouTube)
• Semah – several samples (YouTube)