TURKOMANS BETWEEN TWO EMPIRES: THE ... - Bilkent University

to evacuate the milleniarist-mystical and militant-shi’ite content of the qizilbash ‘way of
religion’.
It has been suggested that after their hopes in Safavids had been in vain, the
qizilbashes themselves too shifted their allegiance to the Bektashi Order. The event of
pseudo Shah Ismail in 1570 shows that this allegiance was already consolidated in the
second half of the sixteenth century. This man appeared in Malatya district pretending to
be Shah Ismail and visited the central tekke of the Bektashis, where he was offered a
sacrifice. The reaction of Bektashi babas and dervishes is, however, not clarified in the
contemporary sources. 2021
Indeed, the history of the Bektashi order, especially its early phases before the
sixteenth century, and its relations with the Ottoman administration are still to be
explored by modern scholars. Faroqhi deduces from a vague account in the
Velâyetnâme 2022 and from an inscription over the present meydanevi that the tekke of
Hacı Bektaş probably existed in the period of Murad I, who either built the mausoleum
or restored an older structure. 2023 Faroqhi also tends to rely on the Velâyetnâme’s
account, arguing that Sultan Bayezid II had a great respect for Hacı Bektaş, so he
extended his vakıfs and visited his türbe in person having its cupola covered with
University Press, 1993, 135-44. (Republished in Mélikoff, Irène, Sur les traces du soufisme turc.
Recherches sur l’Islam populaire en Anatolie, Istanbul: ISIS Press, 1992, 127-37.)
2021
Suraiya Faroqhi, Anadolu’da Bektaşilik, translated from German to Turkish by Nasuh Barın, Đstanbul:
2003, p. 187; “The Bektashis, A Report on Current Research”, p. 17; “Conflict, Accommodation, and
Long-Term Survival”, pp. 175-6.
2022
Abdülbâki Gölpınarlı, ed., Vilâyet-nâme. Menâkın-ı Hünkâr Hacı Bektâş-ı Veli, Đstanbul: Đnkılâp
Kitabevi, 1995, p. 89.
2023
Suraiya Faroqhi, “The Tekke of Hacı Bektaş: Social Position and Economic Activities”, Journal of
Middle East Studies, vol. 7, no. 2, 1976, pp. 183-4, 206. According to Yürekli-Görkay, the name in this
inscription must be read as “Emirci Dede” instead of “Ahi Muad”. The inscription reads “Emirci Dede [or
Ahi Murad], the king of shaykhs, the descendant of saints, made this building (‘imāra) flourish [i.e.
restored this ‘imāra], and he ordered this on the last day of the month of Ramadan in the year 769 [1368].”
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