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esembles in many significant respects, such as the perpetuation of a caste system, the religions of
the Druze or Yazidi.
A Turkish scholar working in France has distinguished four main groups among contemporary
Alevis, which cautiously show their distinctive features in modern Turkey. [8]
The first is mainly represented by the urban population and emerged during the Republic.
It has for decades belonged to the political left and regards Alevism as an outlook on life
more than a religion. The followers hold ritual unions of a religious character and have also
established cultural associations named after Pir Sultan Abdal. Man enjoys a central role,
as illustrated by the phrase "God is Man" quoted above in the context of the Trinity.
The second group is more directed towards heterodox mysticism and stands closer to the
Haci Bektashi Brotherhood. St Francis of Assisi and Mahatma Gandhi are considered
better believers than many a Muslim.
The third group regards themselves as true Muslims and are prepared to cooperate with the
state. It adheres to the way of Jafar as-Sadiq, the sixth Imam. Its concept of God is closer
to orthodox Islam, but like the two groups already mentioned it considers the Qur'an to
have been manipulated by the early Sunni Caliphs in order to eliminate Ali.
The fourth is said to be under active influence from official Iranian Shi'a to be confirmed
adherents to Twelver Shia and to reject Bektashism. It follows Sharia and opposes secular
state power. Information on strength and location is not available.
Beliefs
Alevi beliefs are hard to define, since Alevism is a diverse movement without any central
authority, and its boundaries with other groups are poorly demarcated. Many teachings are based
on an orally transmitted tradition which has traditionally been kept secret from outsiders (but is
now widely accessible). [citation needed] The basis for Alevism's most distinctive beliefs is found in the
Buyruks (compiled writings and dialogues of Sheikh Safi al-Din (eponym of the Safavi order),
Ja'far al-Sadiq (the Sixth Imam), and other worthies). Also included are hymns (nefes) by figures
such as Shah Ismail or Pir Sultan Abdal, stories of Hajji Bektash and other lore.
Various opinions exist as to the nature of 'Ali. Most would credit him with supernatural strength
and wisdom (surpassed only by the prophets), as well as a uniquely intimate connection with the
Prophet Muhammad:
Muhammed ilim şehridir, Ali kapısıdır.
Muhammed is the city of spiritual knowledge, Ali is the door.
Many Alevi perceive a mystical unity between Ali and Muhammad (see Ali-Muhammad), and
liken their relationship to the two sides of a coin, or two halves of an apple:
Ali Muhammed'dir, Muhammed Ali
Gördüm bir elmadır, elhamdü-lillâh
Ali is Muhammed, Muhammed is Ali;
I saw one apple, praise Allah [9]
The phrase "For the love of God, Muhammed, Ali” (Hak-Muhammed-Ali aşkına), common to
several Alevi prayers, may be taken as equating the authority of the three, or even as an attribution
of divinity to 'Ali and Muhammad. In light of the Islamic emphasis on monotheism, such theories
are deeply controversial.
Each of the Twelve Imams is said to partake of the "light" (Nur) of 'Ali. Thus Ali ibn Abi Talib is
called the "First Ali" (birinci ali), Hussayn ibn 'Alī the 'Second 'Ali' (ikinci ali), and so on up to
the "Last 'Ali" (Onikinci Ali), Muhammad al-Mahdi.
Despite this essentially Shi‘i orientation, much of Alevism's mystical language is inspired by
Sunni traditions. For example, the Alevi concept of God is derived from the philosophy of Ibn al-
'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