sangat or company of the seekers of God. Even more so within the Nirmala samparday (a
Sikh order created by the last Guru), added emphasis is placed upon meeting with those
who have adhyatmic gyan or spiritual knowledge in the aim of learning more through
discussion and interaction, regardless of the source’s tradition. Absorb the knowledge of
truth from wherever it may arise. Historically the sadhus of this order have met with and
learned from seekers of a variety of backgrounds.
A source of inspiration for myself has always been the various tariqats of Islam, whether
the Chistis such as Baba Farid (whose writings form a part of Sikh scripture), the Mevlevis
in Turkey or here with the Bektashis of Albania. My initial interest in Bektashism was
sparked two-fold, through snippets of information gleaned from texts dealing with Sufi and
Shi’a orders and secondly by a beautiful compilation of Bektashi music picked up during
my visit to Konya, Turkey. The more I read, the more I recognised numerous aspects of
the Bektashi mindset that chimed with the traditional Sikh practices and world-view, such
as the chivalrous martial history, the desire for inter-faith harmony and open-mindedness,
gender-equality, and iconoclastic mysticism.
to the city of Gjirokastra in southern
Albania. Once I had arrived I made the
journey to the Bektashi Tekke lying on
the cusp of the town. Seated before a
panoramic view of ever serene
snow-capped peaks and rugged
farmland, encircled within its own plot
of land, the distinctive green fencing
and gates announced that this was the
tekke.
that it has recently undergone both renovation and extension. Through the entrance lay
the courtyard within which three turbes (tombs) lay at the top, the Dervishes lodge itself at
the very back of the complex and a modern office to the left. After a few minutes, a young
man came to greet me. His name was Mikail, and he was a muhip (initiate) at the Tekke.
He explained that the present Dervish was currently in Tirana, but that he himself was the
dervish’s official representative in his absence. He was accompanied by another elderly
muhip. After initial hospitality and some basic conversation, Mikail took the initiative of
inviting a small group of local intellectuals to assist in translating our conversations into
English and Albanian. We proceeded to talk on a number of issues, and the following
comments below reflect some of was discussed in our conversation.
rank within the Bektashi tariqat; from a follower (ashik) to
a muhip or disciple, to a dervish and finally a baba. He
himself was hoping to become a dervish soon (mudjeret
ayni). Mikail explained that the baba decides which Muhips
have the spiritual capacity to progress on to becoming a
dervish. Those chosen maintain a strict vow of celibacy
and undergo approximately three years of training in a
medresse (traditional school for Islamic studies). When
asked as to what the muhip is expected to study during
this time, Mikail stated the Qur’an, Hadith, Ahl-ul-Beyt
and Haji Bektash Veli’s writings and life stories.
through the communist era in Albania, Mikail
explained how the tekke was not officially
functioning as such and that the authorities had
turned the place into a small factory. The old
factory building is on the left hand side in the
photo here.
and consequently the nature of this relationship with Allah. It seemed that either
something was lost in translation or he was unable (or unwilling) to answer. Regarding
those who follow Bektashism without being initiated, he confirmed that there were no
weekly meetings, sema nor group zikhr (unlike other tariqats) or special practices, but at
times of festivals such as Muharram functions take place. Music would be performed,
although no wind instruments are used, only stringed instruments. On the issue of the
practices adopted by ashiks and local devotees, a suitable example was later seen when a
local woman entered the tekke, lit a candle near the entrance and proceeded to
respectfully visit the numerous turbes.
housed the turbes of three important
historical Bektashi Babas associated with
this tekke (Baba Hachim, Baba Ali and
Baba Selim) who were housed in one large
structure. There was a headstone in both
Persian and Albanian stating the names of
those whose turbes lay within, and the
date of construction. On the inside wall as
one entered the building was a portrait of
Imam ‘Ali along with his two sons.
the public meeting room along with a small shrine (with cash offerings and a candle) to
what was the choice seat of Baba Selim within the room. Further down the corridor was
the room only to be entered by dervishes and babas, over which hung a very old framed
Bektashi calligraphic insignia. Then came the present presiding dervish’s bedroom, in
which his tesilim-i taj lay made of marble with detailed metal inlay and to be worn on the
belt. More interesting still was the notebook of many pages of a previous baba (and one
can only presume Baba Selim himself) filled with beautifully neat writings in Turkish.
While flicking through the pages, images appeared, one unmistakably depicting something
akin to a yantra, as a geometric design in which letters and numbers were placed.
photos, a marble statue of a Bektashi Baba, we were also shown the Baba’s own gowns. Up a
narrow staircase on the third floor was the dervishes private meeting room with floor
seating, and fire and hob for warming their tea.
The numerous photos and images around the tekke itself told of the history and mindset of
the place, with images of Imam ‘Ali along with the 11 other Imams indicating a strong
devotion toward the Ahl-ul-Beyt, photos of Baba Rexheb (who was a student of Baba
Selim), Dede-baba Reshat Bardhi, Baba Haxhi and Baba Selim on the walls. The numerous
photos put up as a display showing the guests at Baba Haxhi’s funeral testify to the
Bektashis mindset within modern Albanian society. Not only were all key Bektashis
present, including those from Macedonia and beyond, but also representatives from the
Albanian Orthodox church, Sunni representatives and current political figures among
others.
When asked about other Bektashi tekkes in the area, two functioning tekkes are said to
exist in the district of Gjirokastra with two Bektashis to maintain them although there are
four tekkes in total. Later after returning to the town, I noticed and ventured up to a turbe
on the otherside of the town on a small peak. There on the hill stood the remains of both a
lodge and four turbes, three of which had been partially destroyed. The lodge itself was in a
serious state of disrepair despite a gypsy family living in one end of it. One turbe, lit up at
night, contained the tomb of three Sufis. Whether or not it was a remnant of a Bektashi
tekke I was not sure, but it was a stark reminder of earlier attitudes of the communist
regime in Albania to the Sufis and hence Bektashis.
There is a danger in taking too much of what I saw for granted, more so considering the fact
of the reported reluctance of Bektashis to share deeper doctrine and practice with others.
However, something I wasn’t expecting was the seeming lack of study taking place within
the tekke itself, which is in stark contrast to the scholarly approach taken by the much
lauded Baba Selim. Although Mikail himself remarked that Bektashis in the past were
responsible for generating both Albanian and Arabic literacy in the area, when asked about
the texts muhips study Mikail looked puzzled and simply stated the Qur’an, nothing more
nothing less. This may again have been coyness, or perhaps the reality of having to rebuild
from near scratch the Bektashi tariqat in a post-Hoxha and still strongly secular Albania.
remained despite the ravages of recent
history; the adjoining land with sheep,
the cistern that collects rain water, the
dervishes meeting room with its
sheepskin seating, built in furnace and
hob for the teapot, the strictness with
which certain rooms can only be
entered by dervishes and babas alone.
the air, the photos and the Baba’s notepad. Alas for myself as a non-Bektashi on the outside
looking in, I can only begin to wonder how sweet those secret doctrines and practices must
taste. The meeting was rewarding and hopefully will inspire other Sikhs and Bektashis alike
to engage in and benefit from discussion with each other in the future.
