BEKTASHI
In 1808 a determined monarch, Mahmut II, came to
the throne. Trained under his older cousin,
Selim III, he realized both the need for reform
and the danger of the Janissary Corps. A new
body of regular soldiers he named E$kinci, reviving
an old name once given to the Janissaries when on
active service. The announcement of this corps led
to a revolt of the Jannisaries. Acting with the
greatest decision, Mahmut brought out the standard
of the prophet, called on the people for support,
then after a night of preparation, using the Mosque
of Ahmet as the base of manoeuvre, he sent in the
morning the gunners and marines of the navy in one
column and the bobbardiers and sappers in another
against the revolting Jannisaries in their quarters
on the Et Meydan. The great gate of the barracks was
barricaded but fell under cannon fire. Fire was set
to the barracks and before night the great Jannissary
Corps had been wiped out. This was on the 15th of
June, 1826. The most accurate estimate seems to be
that four thousand Jannisaries were killed in the
battle. Many thousands additional were executed in
various cities of the Empire. The end of the corps
was complete. Even the name was proscribed.
That the destruction of these military Sons of Haji
Bektash should have a great effect on the tekkes
of the Bektashi Order was inevitable. The leaders
of the dervish orders as well as the more orthodox
ulema of the capital, proceeded immidiately to bring
in their reports of the heretical teachings of the
Bektashis. On being faced with the evidence the
Sultan ordered his representatives all over the
country to search the Bektashi tekkes, and to
suppress the order.
1920-25 the point was argued therefore that, far
from abolishing the order, Bektashiism should be
made the religion of the whole Turkish people..
On the 20th of November, 1925, however, Law No.677
was passed by the Grand National Assembly of the
Republic of Turkey, closing all tekkes and zaviyes..
Many Bektashis, as has been already pointed out,
claim that they are content with the situation as
it is, feeling that government action has now
ensured for all the social life which formerly
was to be found only in the secret ritual of
Bektashi Order. (Resmi Gazete No 248, page 20)
Ziya Bey, writing in Yeni Gun in 1931, ends his
series of studies about the Bektashi Way with
the statement that the Bektashi ritual with
the presence of men and women mingling on a
social equality was really a continuation of
the old Turkish national rites, made possible,
through, through the period when orthodox Sunni
religious leaders controlled affairs, only by
secret gatherings in tekkes built apart from
other habitations. Now under the Republic this
freer social life is made possible for all.
"What difference," says
Ziya Bey, "is there between the Aynicem
of the Bektashis and the family gatherings which
constitute society in all the world, and which are
accepted as the right and necessity for every
civilized man ?"
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