This blog post explores the Alevi community in Turkey, a significant yet often misunderstood group within Islam. It delves into their beliefs, practices, historical context, and the complexities of their identity, highlighting their unique traditions and the challenges they face in modern society.
According to a 2025 report by the Pew Research Center, 95% of people in Turkey identify as Muslim. However, this statistic can be misleading as it overlooks the rich internal diversity within the country, particularly groups that do not fit neatly into Sunni or Shia categories. One of the most significant groups in the Turkish religious landscape is the Alevis. Unlike mainstream Muslims, Alevis do not worship in mosques, do not follow the five daily prayers, and their rituals often involve sacred music, dance, and communal meals. While they revere the family of the Prophet Muhammad, many do not identify as Muslims at all.
Alevis have historically remained on the margins of Turkish society, often misunderstood and underrepresented, and at times subjected to discrimination. In recent decades, however, they have become more visible, establishing cultural centers, launching TV stations, and participating in political debates about religion, secularism, and identity. If you were to ask ten Alevis what Aleviism is, you might receive ten different answers. Is it a branch of Islam like Shiism or Sunnism, a mystical tradition with Sufi roots, or a distinct religion in its own right? This post aims to explore the history, beliefs, and practices of the Alevis, their emergence, and their place in Turkish society.
At its core, Aleviism is a religious tradition expressed within an Islamic framework, often described as a syncretic form of Islam that blends elements of Shiism, Sufism, and local folk beliefs from Anatolia. However, this definition is debated even among Alevis themselves.
Alevis are not a homogeneous group. The term "Alevi" encompasses several heterogeneous communities with distinct practices, beliefs, and histories. What often unites them is not a shared doctrine but rather a common identity defined in contrast to Sunni Islam, which is the majority religious population in Turkey. Alevis make up an estimated 15 to 20% of Turkey's population, with smaller communities in former Ottoman territories like Bulgaria, Iraq, and Syria. Within Turkey, Alevis speak various languages, with around two-thirds speaking Turkish and the remaining third belonging to Kurdish communities, speaking either Kurmanji or Zaza.
It is important to clarify that there is another group in Turkey sometimes grouped with the Alevis called the Alawites. Alawites are a religious minority that branched off from Shia Islam centuries ago, primarily residing in Syria. While both groups share reverence for Ali, the cousin and son-in-law of the Prophet Muhammad, they follow different beliefs and practices. The term "Alevi" itself is derived from the Arabic word "Alawi," leading to some confusion.
The term "Alevi" is modern, and before the 1900s, communities that identified with what we now call Aleviism were often referred to as Kuzbash, meaning "redhead," a reference to the distinctive headgear worn by disciples of the Safavid Sufi order. The Kuzbash tradition emerged in the 15th and 16th centuries, rooted in a complex matrix of mystical, millenarian, and tribal movements in Anatolia following the collapse of the Seljuk Empire.
One of the central figures in Alevi history is Hajibektash, a 13th-century Turk-speaking holy man whose legacy led to the formation of the Bektashi order, a Sufi brotherhood blending Islamic mysticism with Turkic folk beliefs. The teachings of wandering holy men, known as Babas and Abdels, played a significant role in shaping early Alevi spirituality, mixing reverence for Ali and the Twelve Imams with local folk traditions.
The relationship between Alevis and the Ottoman Empire was complex. The Ottomans viewed the Kuzbash as a threat, leading to persecution and marginalization. This historical oppression has shaped Alevi cultural memory, with many Alevis today seeing their identity as one forged in resistance to state-backed Sunni Islamification.
At the heart of Alevi spirituality is the figure of Ali, who is revered not only as a righteous leader but also as a cosmic figure. Alevis believe that their religious leaders, known as "Dede" or "Grandfather," are direct descendants of Ali, tracing their lineage through the Twelve Imams of Shia Islam. This lineage grants them a unique authority as custodians of sacred knowledge.
Alevi spirituality emphasizes a transformative journey toward God, conceptualized through the doctrine of the Four Gates: 1) Shariat (the outer layer of religion), 2) Tarikat (the spiritual path), 3) Marifet (inner knowledge), and 4) Haqiqat (divine truth). This model reflects the heart of Alevi spirituality, where ethical self-discipline and living a moral life are paramount.
Central to Alevi practice is the communal gathering known as the "Gem" ceremony, which involves ritual dances, sacred songs, prayers, and communal meals. Historically held in homes rather than mosques, these gatherings symbolize unity and community, with a strong emphasis on reconciliation and social harmony.
The establishment of the Turkish Republic in the early 20th century brought significant changes to Alevi life. Mustafa Kemal Atatürk's secular reforms aimed to suppress the political power of religion, leading to a complex relationship between Alevis and the state. Many Alevis today admire Atatürk and identify with his secularist ideology, viewing it as a protective measure against political Islam.
In recent decades, Alevis have actively explored and articulated their identity, establishing community centers and media outlets to promote Alevi culture and practices. This cultural awakening has led to debates within the community about the nature of Aleviism—whether it is a branch of Islam, a cultural identity, or a distinct religion altogether.
Today, various movements within Aleviism reflect the community's diversity. Some groups emphasize Aleviism as a distinct sect of Islam, while others advocate for a more universalist interpretation, distancing themselves from Islamic orthodoxy. The emergence of diaspora communities in Europe has also led to new interpretations of Alevi identity, with some advocating for Aleviism to be recognized as a separate religion.
The Alevi community represents a rich tapestry of beliefs, practices, and identities that challenge conventional understandings of Islam. Their history of marginalization and resilience highlights the complexities of religious identity in a modern context. As Alevis continue to navigate their place in Turkish society and beyond, their story serves as a powerful reminder of the fluidity of religious identity and the ongoing quest for recognition and understanding in a diverse world.
